وَبَيْنَ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "وَبَيْنَ".
قَالَ رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى ۖ فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَٰسِقِينَ
Commentary:
Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses.
661A
Commentary:
Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses.
قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا ۚ عَلَى ٱللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ
2:256; 40:8.
2:256; 40:8.
2:256; 40:8.
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
b
2:256; 40:8.
b
2:256; 40:8.
988
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
a
2:256; 40:8.
وَرَفَعَ أَبَوَيْهِ عَلَى ٱلْعَرْشِ وَخَرُّوا۟ لَهُۥ سُجَّدًا ۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأْوِيلُ رُءْيَٰىَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّى حَقًّا ۖ وَقَدْ أَحْسَنَ بِىٓ إِذْ أَخْرَجَنِى مِنَ ٱلسِّجْنِ وَجَآءَ بِكُم مِّنَ ٱلْبَدْوِ مِنۢ بَعْدِ أَن نَّزَغَ ٱلشَّيْطَٰنُ بَيْنِى وَبَيْنَ إِخْوَتِىٓ ۚ إِنَّ رَبِّى لَطِيفٌ لِّمَا يَشَآءُ ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
2
یعنی جو خواب میں دیکھا تھا کہ چاند‘ سورج اور ستارے میری وجہ سے سجدہ کر رہے ہیں۔ وہ بات پوری ہوگئی۔ اور آج آپ لوگ میرے مل جانے کی خوشی میں اللہ تعالیٰ کو سجدہ کر رہے ہیں۔
1600
Commentary:
As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.
The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.
The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.
Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.
The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.
1411
The words may mean that Joseph presented his parents to the King (Gen. 47: 2, 7) or that he made them sit on his own throne with the King’s permission. In olden times the ministers and deputies of kings also had their own thrones.
1412
Joseph’s brothers and parents fell prostrate and thanked God for raising Joseph to such an eminent position. Thus Joseph was the cause, and not the object, of their prostration.
1413
While mentioning God’s favours Joseph refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers should feel ashamed.
وَإِذَا قَرَأْتَ ٱلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ حِجَابًا مَّسْتُورًا
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
1975
Commentary:
The 'veil' mentioned in this verse is the veil sometime of malice and envy, at another time of a false sense of dignity and racial pride, at yet another time of the fear of loss of social position and income, or again it is the veil of a long-standing custom and belief fondly and firmly held that stands in the way of the acceptance of truth by disbelievers, etc. It is a hidden veil which disbelievers themselves do not clearly see and appreciate.
وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ ٱلْقُرَى ٱلَّتِى بَٰرَكْنَا فِيهَا قُرًى ظَٰهِرَةً وَقَدَّرْنَا فِيهَا ٱلسَّيْرَ ۖ سِيرُوا۟ فِيهَا لَيَالِىَ وَأَيَّامًا ءَامِنِينَ
The words, 'the towns which We had blessed,' refer to the towns of Palestine, the seat of Solomon’s government with which the Sabaeans carried on prosperous trade. The words, 'towns that were prominently visible,' signify that the towns were situated so near each other as to be easily visible, or the words may mean, prominent towns and show that the route from Yemen to Palestine and Syria vas very frequented, safe and well-populated. According to Muir there were 70 stages or stops from Hadarmaut to Ailah on the road from Yemen to Syria. It was a very frequented and safe route, flanked on both sides by shady trees.
Commentary:
The words "the towns which we had blessed" refer to the towns of Palestine, the seat of Solomon’s government with which the Sabaeans carried on prosperous trade.
قری ظاھرة meaning towns situated so near to each other as to be easily visible; well known or prominent towns; towns situated on high ground, the verse shows that the route from Yemen to Palestine and Syria was very frequented, safe and prosperous and was densely populated and the towns in the way were situated so close to each other as to be easily visible.
3145
Commentary:
The words "the towns which we had blessed" refer to the towns of Palestine, the seat of Solomon’s government with which the Sabaeans carried on prosperous trade.
قری ظاھرة meaning towns situated so near to each other as to be easily visible; well known or prominent towns; towns situated on high ground, the verse shows that the route from Yemen to Palestine and Syria was very frequented, safe and prosperous and was densely populated and the towns in the way were situated so close to each other as to be easily visible.
2385
The words, 'the towns which We had blessed,' refer to the towns of Palestine, the seat of Solomon’s government with which the Sabaeans carried on prosperous trade. The words, 'towns that were prominently visible,' signify that the towns were situated so near each other as to be easily visible, or the words may mean, prominent towns and show that the route from Yemen to Palestine and Syria vas very frequented, safe and well-populated. According to Muir there were 70 stages or stops from Hadarmaut to Ailah on the road from Yemen to Syria. It was a very frequented and safe route, flanked on both sides by shady trees.
وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِم مِّن قَبْلُ ۚ إِنَّهُمْ كَانُوا۟ فِى شَكٍّ مُّرِيبٍۭ
The opponents of Islam are here told that like the rejectors of the Prophets of yore they will also utterly fail to realize their heart’s desire— failure of the mission of the Holy Prophet.
Important Words:
اشیاعھم (the likes of them). اشیاع is the plural of شیعة which means, followers or helpers or partisans; any people that have combined in or for an affair. The Quranic expression کما فعل بأشیاعھم means, as was done with the likes of them; of the same persuasion as they; of the people that have passed (Lane & Aqrab).
Commentary:
There could be no greater frustration for man in life than that he should fail to achieve the object of his desire, and it is exactly this frustration that has always been the lot of the rejecters of God’s Prophets in every age. The opponents of Islam are here told that like the rejecters of the Prophets of yore they will also utterly fail to realize their heart’s desire—the failure of the mission of the Holy Prophet.
3175
Important Words:
اشیاعھم (the likes of them). اشیاع is the plural of شیعة which means, followers or helpers or partisans; any people that have combined in or for an affair. The Quranic expression کما فعل بأشیاعھم means, as was done with the likes of them; of the same persuasion as they; of the people that have passed (Lane & Aqrab).
Commentary:
There could be no greater frustration for man in life than that he should fail to achieve the object of his desire, and it is exactly this frustration that has always been the lot of the rejecters of God’s Prophets in every age. The opponents of Islam are here told that like the rejecters of the Prophets of yore they will also utterly fail to realize their heart’s desire—the failure of the mission of the Holy Prophet.
2406
The opponents of Islam are here told that like the rejectors of the Prophets of yore they will also utterly fail to realize their heart’s desire— failure of the mission of the Holy Prophet.
وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
6:101.
6:101.
6:101.
Commentary:
The verse means to say that morally and intellectually disbelievers have become so degraded that they assert blood-relationship between God and evil spirits. What greater folly and blasphemy could there possibly be?
e
6:101.
a
6:101.
3361
Commentary:
The verse means to say that morally and intellectually disbelievers have become so degraded that they assert blood-relationship between God and evil spirits. What greater folly and blasphemy could there possibly be?
d
6:101.
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
以上几节经文和这节一起似乎是指人类的不安状态, 两个集团彼此抗衡而原子弹战争令人恐惧, 迫在眉睫。目前国际上的结集和紧张必然导致前所未有的毁灭性的武装冲突。冲突本身就是真正的火狱, 冲突的种种准备使人类永远彼此折磨而无法避免。
یعنی ان کو دونوں طرف مصیبت ہی مصیبت نظر آئے گی۔ یعنی جنگ کی پُرزور تیاری کریں گے تو اقتصادی مشکلات میں مبتلا ہوں گے اور اگر تیار ی چھوڑیں گے تو جنگ میں دشمن کا شکار ہو جائیں گے۔
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize mankind when the two blocs referred to above are pitted against each other and the fear of atomic-war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
22:20; 44:49; 56:43.
Commentary:
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize humanity when the two blocs referred to above are pitted against each other and the fear of atomic war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
As applied to the next world, the verse may mean that the evil deeds of disbelievers and their ill-gotten gains will assume the form of the fire of Hell and boiling water. They will burn in the fire of Hell and will be given boiling water to quench their thirst. See also 14:17-18.
1358
以上几节经文和这节一起似乎是指人类的不安状态, 两个集团彼此抗衡而原子弹战争令人恐惧, 迫在眉睫。目前国际上的结集和紧张必然导致前所未有的毁灭性的武装冲突。冲突本身就是真正的火狱, 冲突的种种准备使人类永远彼此折磨而无法避免。
1
یعنی ان کو دونوں طرف مصیبت ہی مصیبت نظر آئے گی۔ یعنی جنگ کی پُرزور تیاری کریں گے تو اقتصادی مشکلات میں مبتلا ہوں گے اور اگر تیار ی چھوڑیں گے تو جنگ میں دشمن کا شکار ہو جائیں گے۔
a
22:20; 44:49; 56:43.
4073
Commentary:
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize humanity when the two blocs referred to above are pitted against each other and the fear of atomic war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
As applied to the next world, the verse may mean that the evil deeds of disbelievers and their ill-gotten gains will assume the form of the fire of Hell and boiling water. They will burn in the fire of Hell and will be given boiling water to quench their thirst. See also 14:17-18.
2938
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize mankind when the two blocs referred to above are pitted against each other and the fear of atomic-war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
۞ عَسَى ٱللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ ٱلَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً ۚ وَٱللَّهُ قَدِيرٌ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
这节经文含有一个预言。穆圣的伙伴们得知, 虽然他们应该抛弃那些原为自己信仰的敌人一切友好关系, 哪怕后者和他们是血缘近亲, 但这种禁止必然为时不长。转瞬间, 从前的敌人会变成好朋友。这条戒律只适用于下一节经文所说明的那种不信者--------他们和穆斯林作战。不是与所有这些非穆斯林的朋友关系都是被禁止的。
The verse implied a prophecy. The Companions of the Holy Prophet were told that though they had been enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter might be their very near blood relations, the prohibition was destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The commandment applies only to such disbelievers, as the next verse shows, who are at war with Muslims. Friendly relations with all non-Muslims as such are not forbidden.
Commentary:
The verse implied a prophecy. The Companions of the Holy Prophet were told that if they were enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter were their very near blood relations, the prohibition was indeed destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The prophecy was soon fulfilled. After the Fall of Mecca, the Quraish joined the fold of Islam en masse and became united with Muslims into one brotherhood.
1415
这节经文含有一个预言。穆圣的伙伴们得知, 虽然他们应该抛弃那些原为自己信仰的敌人一切友好关系, 哪怕后者和他们是血缘近亲, 但这种禁止必然为时不长。转瞬间, 从前的敌人会变成好朋友。这条戒律只适用于下一节经文所说明的那种不信者--------他们和穆斯林作战。不是与所有这些非穆斯林的朋友关系都是被禁止的。
4215
Commentary:
The verse implied a prophecy. The Companions of the Holy Prophet were told that if they were enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter were their very near blood relations, the prohibition was indeed destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The prophecy was soon fulfilled. After the Fall of Mecca, the Quraish joined the fold of Islam en masse and became united with Muslims into one brotherhood.
3030
The verse implied a prophecy. The Companions of the Holy Prophet were told that though they had been enjoined to renounce all friendly relations with the enemies of their Faith, even though the latter might be their very near blood relations, the prohibition was destined to be very short-lived. The time was fast approaching when the erstwhile enemies would become their loving friends. The commandment applies only to such disbelievers, as the next verse shows, who are at war with Muslims. Friendly relations with all non-Muslims as such are not forbidden.