بُطُونِ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "بُطُونِ".
وَقَالُوا۟ مَا فِى بُطُونِ هَٰذِهِ ٱلْأَنْعَٰمِ خَالِصَةٌ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَىٰٓ أَزْوَٰجِنَا ۖ وَإِن يَكُن مَّيْتَةً فَهُمْ فِيهِ شُرَكَآءُ ۚ سَيَجْزِيهِمْ وَصْفَهُمْ ۚ إِنَّهُۥ حَكِيمٌ عَلِيمٌ
Another absurd custom of the Arabs.
Commentary:
The verse refers to another absurd custom of the Arabs. The Divine attributes "Wise" and "All-Knowing" have been mentioned here to point out that the people got entangled in these foolish beliefs and practices because they turned away from the Wise and Knowing God and followed false deities and their foolish devotees.
879
Commentary:
The verse refers to another absurd custom of the Arabs. The Divine attributes "Wise" and "All-Knowing" have been mentioned here to point out that the people got entangled in these foolish beliefs and practices because they turned away from the Wise and Knowing God and followed false deities and their foolish devotees.
920
Another absurd custom of the Arabs.
وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
39:7.
23:79; 67:24.
The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.
39:7.
23:79; 67:24.
Commentary:
The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.
The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.
The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.
One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.
d
39:7.
e
23:79; 67:24.
b
39:7.
c
23:79; 67:24.
1879
Commentary:
The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.
The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.
The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.
One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.
b
39:7.
c
23:79; 67:24.
1566
The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.
خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلْأَنْعَٰمِ ثَمَٰنِيَةَ أَزْوَٰجٍ ۚ يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَٰتِكُمْ خَلْقًا مِّنۢ بَعْدِ خَلْقٍ فِى ظُلُمَٰتٍ ثَلَٰثٍ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ
4:2; 7:190; 16:73.
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
4:2; 7:190; 16:73.
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
4:2; 7:190; 16:73; 30:22.
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
1126
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
1127
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
1
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
d
4:2; 7:190; 16:73; 30:22.
3442
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
2563
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
2564
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
2565
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ
4:32; 42:38.
13:8.
Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).
4:32; 42:38.
13:7; 41:44.
Important Words:
اللمم (minor faults) is derived from لم. They say ألم بالقوم او علی المقوم i.e. he came to the people and alighted at their abode temporarily as a guest. ألممت بکذا means, I appreciated it without committing it. ألم also means, he visited covertly or in a light, slight or hasty manner or rarely. لمم means, a chance leaning towards evil; a temporary and light lapse; a rare slight offence, a passing evil idea which flashes across the mind and leaves no impression on it. The root word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally. A chance, unintentional look at a woman has also been called اللمم by some authorities (Lane & Aqrab).
b
4:32; 42:38.
c
13:8.
1336
لَمَم (Lamam) 的意思是: 有作恶的可能性; 一时的小过失; 转瞬即逝的邪念, 并未留在心上; 无意间对妇女的偶然一瞥。词根的意思是: 一时的, 仓促而非经常性, 无意间做一件事。(Lane)
c
4:32; 42:38.
d
13:7; 41:44.
3988
Important Words:
اللمم (minor faults) is derived from لم. They say ألم بالقوم او علی المقوم i.e. he came to the people and alighted at their abode temporarily as a guest. ألممت بکذا means, I appreciated it without committing it. ألم also means, he visited covertly or in a light, slight or hasty manner or rarely. لمم means, a chance leaning towards evil; a temporary and light lapse; a rare slight offence, a passing evil idea which flashes across the mind and leaves no impression on it. The root word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally. A chance, unintentional look at a woman has also been called اللمم by some authorities (Lane & Aqrab).
a
4:32; 42:38.
b
13:8.
2885
Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).