بَيِّنَةٌ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "بَيِّنَةٌ".
أَوْ تَقُولُوا۟ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا ٱلْكِتَٰبُ لَكُنَّآ أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَآءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِـَٔايَٰتِ ٱللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِى ٱلَّذِينَ يَصْدِفُونَ عَنْ ءَايَٰتِنَا سُوٓءَ ٱلْعَذَابِ بِمَا كَانُوا۟ يَصْدِفُونَ
35:43.
6:22; 7:38; 10:18.
35:43.
6:22; 7:38; 10:18.
Commentary:
The words, better guided, are either intended to express a possible idea on the part of the Arabs that the "two peoples" mentioned above did not faithfully act on Divine teachings or they merely express a possible feeling of regret that whereas others were granted Divine guidance, they were not. It must be said to the credit of the Arabs that when the Quran was revealed to the Holy Prophet, those of them that accepted it did follow it much more faithfully than the "two peoples" referred to above or for that matter any other people. Thus, when the Holy Prophet was attacked by the Quraish of Mecca at Badr and he summoned a council of his followers to consult them, the latter told him without demur that they would not, like the companions of Moses, say to him, Go, thou and thy Lord, and fight and here we sit (5:25), but would fight in his front and fight at his back and fight on his right and fight on his left, meaning that the enemy would not be permitted to reach him except over their dead bodies (Bukhari, ch. on Maghazi).
a
35:43.
b
6:22; 7:38; 10:18.
a
35:43.
b
6:22; 7:38; 10:18.
897
Commentary:
The words, better guided, are either intended to express a possible idea on the part of the Arabs that the "two peoples" mentioned above did not faithfully act on Divine teachings or they merely express a possible feeling of regret that whereas others were granted Divine guidance, they were not. It must be said to the credit of the Arabs that when the Quran was revealed to the Holy Prophet, those of them that accepted it did follow it much more faithfully than the "two peoples" referred to above or for that matter any other people. Thus, when the Holy Prophet was attacked by the Quraish of Mecca at Badr and he summoned a council of his followers to consult them, the latter told him without demur that they would not, like the companions of Moses, say to him, Go, thou and thy Lord, and fight and here we sit (5:25), but would fight in his front and fight at his back and fight on his right and fight on his left, meaning that the enemy would not be permitted to reach him except over their dead bodies (Bukhari, ch. on Maghazi).
a
35:43.
b
6:22; 7:38; 10:18.
وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَٰلِحًا ۗ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ ۖ هَٰذِهِۦ نَاقَةُ ٱللَّهِ لَكُمْ ءَايَةً ۖ فَذَرُوهَا تَأْكُلْ فِىٓ أَرْضِ ٱللَّهِ ۖ وَلَا تَمَسُّوهَا بِسُوٓءٍ فَيَأْخُذَكُمْ عَذَابٌ أَلِيمٌ
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
11:62; 27:46.
洒姆德部族生活在阿拉伯的西部, 从亚丁向北延展到叙利亚。他们生活在伊司马仪时代以前没有多少时候。他们的领土和阿德部族的领土接界, 但他们大部分住在山里。
先知撒利在呼德之后, 大概和伊布拉欣是同时代人。
在那些地区, 骆驼是主要的运输工具。先知撒利过去就是骑着他的母驼经常旅行到各处去传道的。在他的母驼自由走动的道路上放置障碍或伤害它, 等于是妨碍安拉托付撒利所进行的工作。这只母驼没有什么出奇之处, 是一只普普通通的骆驼。但它附有神圣的意义是, 安拉宣布它是一种迹象和先知撒利这个人的神圣不可侵犯的标志。因此, 伤害它等于伤害撒利本人以及损害他的工作。
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
11:62; 27:46.
The camel formed the chief means of conveyance in those parts and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his Message. Placing obstruction in the way of the free movements of the she-camel or doing it harm was tantamount to obstructing the work with which God had entrusted Salih. There was nothing unusual about the she-camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a Sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih, and so doing an injury to it was tantamount to doing an injury to Salih himself and to hampering his work.
The words do not mean that she was to be allowed to graze in any field she entered. The meaning is that no obstruction was to be put in her way and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movements of his she- camel was in harmony with a time-honoured Arab custom.
The Thamud tribe lived in the western parts of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills.
The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
11:62; 27:46.
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
Important Words:
ثمود (Thamud) was the name of a tribe that lived after ‘Ad. The name may have been derived from the Arabic root ثمد. They say ثمدہ i.e. he dug out a hole in the earth so that water might collect in it (Aqrab). The tribe Thamud lived in the western part of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills. For a fuller note on the subject see 11:62.
صالح (Salih) is an Arabic word being derived from صلح i.e. he was or became good or righteous. صالح means, a righteous person. See 2:12, 161. The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
Commentary:
The camel formed the chief means of conveyance in Arabia, and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his message. So he told his people that placing obstruction in the way of the free movements of the she-camel or doing harm to it would be tantamount to obstructing the work with which God had entrusted him, and that if they did not stand out of her way, God’s punishment would surely descend upon them. Thus it was that the she-camel was meant as a sign for the tribe of Thamud. There was nothing unusual about the camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih and doing an injury to it was declared to be tantamount to doing an injury to Salih himself and to hampering his work.
The words, leave her that she may feed in Allah’s earth, do not mean that she was to be allowed to graze in any field she pleased. What is meant is only that no obstruction was to be put in her way, and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movement of his she-camel was also in harmony with a time-honoured Arab custom.
a
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
e
11:62; 27:46.
505
洒姆德部族生活在阿拉伯的西部, 从亚丁向北延展到叙利亚。他们生活在伊司马仪时代以前没有多少时候。他们的领土和阿德部族的领土接界, 但他们大部分住在山里。
506
先知撒利在呼德之后, 大概和伊布拉欣是同时代人。
507
在那些地区, 骆驼是主要的运输工具。先知撒利过去就是骑着他的母驼经常旅行到各处去传道的。在他的母驼自由走动的道路上放置障碍或伤害它, 等于是妨碍安拉托付撒利所进行的工作。这只母驼没有什么出奇之处, 是一只普普通通的骆驼。但它附有神圣的意义是, 安拉宣布它是一种迹象和先知撒利这个人的神圣不可侵犯的标志。因此, 伤害它等于伤害撒利本人以及损害他的工作。
a
11:62; 27:46.
b
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
972
Important Words:
ثمود (Thamud) was the name of a tribe that lived after ‘Ad. The name may have been derived from the Arabic root ثمد. They say ثمدہ i.e. he dug out a hole in the earth so that water might collect in it (Aqrab). The tribe Thamud lived in the western part of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills. For a fuller note on the subject see 11:62.
صالح (Salih) is an Arabic word being derived from صلح i.e. he was or became good or righteous. صالح means, a righteous person. See 2:12, 161. The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
Commentary:
The camel formed the chief means of conveyance in Arabia, and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his message. So he told his people that placing obstruction in the way of the free movements of the she-camel or doing harm to it would be tantamount to obstructing the work with which God had entrusted him, and that if they did not stand out of her way, God’s punishment would surely descend upon them. Thus it was that the she-camel was meant as a sign for the tribe of Thamud. There was nothing unusual about the camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih and doing an injury to it was declared to be tantamount to doing an injury to Salih himself and to hampering his work.
The words, leave her that she may feed in Allah’s earth, do not mean that she was to be allowed to graze in any field she pleased. What is meant is only that no obstruction was to be put in her way, and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movement of his she-camel was also in harmony with a time-honoured Arab custom.
a
7:78; 11:65; 17:60; 26:156; 54:28; 91:14.
e
11:62; 27:46.
1000
The camel formed the chief means of conveyance in those parts and it was on his she-camel that the Prophet Salih used to travel from place to place to preach his Message. Placing obstruction in the way of the free movements of the she-camel or doing it harm was tantamount to obstructing the work with which God had entrusted Salih. There was nothing unusual about the she-camel itself. It was an ordinary animal. The sanctity that attached to it was that God had declared it to be a Sign and a symbol of the sanctity and inviolability of the person of the Prophet Salih, and so doing an injury to it was tantamount to doing an injury to Salih himself and to hampering his work.
1001
The words do not mean that she was to be allowed to graze in any field she entered. The meaning is that no obstruction was to be put in her way and that she was to be permitted to proceed to any place to which Salih might choose to go. The declaration by Salih about the free movements of his she- camel was in harmony with a time-honoured Arab custom.
998
The Thamud tribe lived in the western parts of Arabia, having spread from Aden northward to Syria. They lived shortly before the time of Ishmael. Their territory was adjacent to that of ‘Ad, but they lived mostly in the hills.
999
The Prophet Salih lived after Hud and was probably a contemporary of Abraham.
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۗ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ قَدْ جَآءَتْكُم بَيِّنَةٌ مِّن رَّبِّكُمْ ۖ فَأَوْفُوا۟ ٱلْكَيْلَ وَٱلْمِيزَانَ وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
11:85; 29:37.
6:153; 11:86.
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
11:85; 29:37.
6:153; 11:86.
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.
11:85; 29:37.
6:153; 11:86.
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
a
11:85; 29:37.
b
6:153; 11:86.
509
麦德彦是伊布拉欣和凯图拉 (Keturah) 所生的儿子(«创始记» 25:1, 2)。他的后裔定居在希贾兹 حِجَازْ (Hijaz) 的北部。麦德彦也是红海岸一个城市的名字, 在阿拉伯海岸西奈半岛的对面。那个城市由于居住着麦德彦的后裔而有此名。有些人称它是个港口, 因为它接近大海, 离开阿克巴海湾仅八英里。其他一些人说它是一个岛上城市。麦德彦的居民很多是伊司马仪的子孙。舒艾布在有些地方很像穆圣, 他们两个都不得不离开原有的家到另一个城市去, 不过舒艾布去了麦德彦而穆圣去了麦地那。
510
舒艾布是一个非以色列先知的名字, 他在穆撒之前, 一般人都把他看作穆撒的岳父, 虽然 «圣经» 上并没有谈到这个名字。按 «圣经» 说, 穆撒的岳父是杰思罗 (Jethro), 没有说他是一个先知。«古兰经» 说穆撒在舒艾布之后被选拔出来, 因此他和他不可能是同时代的人。(7:104) 这节经文中谈到舒艾布是麦德彦的 “兄弟”, 必然的推断是, 他是伊布拉欣的一个后裔, 麦德彦是这个众圣之父的儿子, 是和他的女奴凯图拉 (Keturah) 生的。
3
بائبل سے معلوم ہوتا ہے کہ حضرت ابراہیم علیہ السلام کی ایک بیوی جو حضرت سارہ اور حضرت ہاجرہ کے علاوہ تھیں۔ ان سے بھی حضرت ابراہیم علیہ السلام کے ہاں ایک بیٹا ہوا تھا جس کا نام آپ نے مدین رکھا تھا۔ اس کی نسل پھیلتے پھیلتے حجاز کے شمال اور فلسطین کے جنوبی علاقہ میں آباد ہوئی۔ اور زیادہ قرب اس قوم کو خلیج عقبہ سے تھا۔ کیونکہ جغرافیہ نویس کہتے ہیں کہ مدین قوم کا شہرمدین اسی کے قریب واقعہ ہے۔ یہی خلیج عقبہ ہے جو درحقیقت بحیرئہ سرخ کی وہ شاخ ہے جو عرب کے ساتھ ساتھ گزرتی ہے۔ اور جس کے متعلق آج کل مصر‘ سعودی عرب اور اسرائیل کے درمیان جھگڑا ہو رہا ہے۔ حضرت شعیبؑ اسی قوم میں آ
b
11:85; 29:37.
c
6:153; 11:86.
984
Important Words:
مدین (Midian) was Abraham’s son from Keturah (Gen. 25:1, 2). His descendants dwelt in the north of the Hijaz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated only at a distance of eight miles from it; others have spoken of it as an inland town.
شعیب (Shu‘aib) was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of Moses as having been raised after Shu‘aib, so he could not be a contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch by his bondmaid Keturah. For fuller discussion of Shu‘aib see 11:85.
The word اصلاح (being set in order) refers here to the coming down of Divine revelation and the advent of the Prophet Shu‘aib (see 7:57). According to the verse under comment, the most prominent evil of the Midian people was their unfair practice in measuring and weighing.
b
11:85; 29:37.
c
6:153; 11:86.
1010
Midian was Abraham’s son from Keturah (Gen. 25: 1, 2). His descendants settled in the north of Hijaz. Midian was also the name of a town on the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a seaport on account of its proximity to the sea, being situated only at a distance of about eight miles from the Gulf of ‘Aqabah; others have spoken of it as an inland town. Midian had a large population of the descendants of Ishmael. Shu‘aib had some resemblance with the Holy Prophet in that both had to leave their original home for another town, Midian in the case of Shu‘aib and Medina in the case of the Holy Prophet.
1011
Shu‘aib was the name of a non-Israelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Qur’an speaks of Moses as having been raised after Shu‘aib, so he could not be his contemporary (7:104). As Shu‘aib has been mentioned in this verse as the "brother" of Midian, the inference is inevitable that he was a descendant of Abraham, Midian being a son of the Patriarch from his bondmaid, Keturah.