بَيْنَكُم
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "بَيْنَكُم".
وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ
4:30, 162; 9:34.
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
4:30, 162; 9:34.
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
4:30, 162; 9:34.
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
2
قرآن کریم اکثر قومی زندگی پر زور دینے کے لئے عام انسانوں یا اپنے اہل ملک یا اہل قوم کی اشیاء کو اپنی اشیاء کہہ کر پکارتا ہے تا اس طرف اشارہ کرے کہ جو اپنی قوم کے افراد کو نقصان پہنچاتا ہے وہ اپنے آپ کو نقصان پہنچاتا ہے۔ یہاں بھی اپنے مال سے مراد دوسرے بنی نوع انسان کے اموال ہیں لیکن مذکورہ بالا اصول کی طرف توجہ دلانے کے لئے اپنے مال کہہ کر انہیں پکارا ہے۔ اس سورت کے رکوع ۱۰ میں فرمایا اِذْ اَخَذْنَا مِیْثَاقَکُمْ لَاتُسْفِکُوْنَ دِمَآءَ کُمْ وَلَاتُخْرِجُوْنَ اَنْفُسَکُمْ مِّنْ دِیَارِکُمْ (البقرۃ: ۸۵) پھر آگے چل کر فرمایا ثُمَّ اَنْتُمْ ھٰٓؤُلَآءِ تَقْت
a
4:30, 162; 9:34.
195
Important Words:
تدلوا (offer it) is derived from ادلی which again is derived from دلا. They say دلاالدلو, he let down the bucket (into the well), or he pulled it up. ادلی means, he let down the bucket (into the well.) ادلی الیه بمال means, he offered or gave him money (Aqrab).
Commentary:
The commandment relating to fasting enjoined Muslims to refrain from lawful eating and drinking within specified periods with a view to attaining piety and righteousness. This was thus the most opportune time to remind the people that unlawful eating, i.e. unlawful acquisition of wealth, must be all the more scrupulously avoided. Indeed, one of the greatest evils prevailing in the world is the practice of devouring other men’s property by means of falsehood, fraud and litigation. Many a sin is nothing but an offshoot of this evil. Islam condemns the practice of taking another man’s property without his knowledge or consent. Similarly, it is unlawful to appropriate another person’s possessions by means of false litigation. If a man takes possession of a property that does not belong to him by right, it will prove the ruin of him, even if a court of justice should decree the property as his. Says the Holy Prophet: "Beware! I am but a man like you and it sometimes happens that a litigant comes to me and he is more eloquent than his opponent, and I, after listening to his arguments, may give my decision in his favour. But if the property is really not his, my decision will not make it his in the sight of God; in that case it is nothing but a piece of burning fire; so let him put this fire into his belly if he likes, or let him leave it" (Bukhari).
The verse cuts at the root of the evil that has made its appearance in the present age even among those who lay claim to culture and enlightenment. People generally do not deem it worthwhile to consider what right is. All that is seen is how the judge decides. When a judge awards a property to a man, he eagerly takes possession of it without the slightest compunction, even if it happens not to belong to him by right. It never occurs to him that in the sight of God he is no less a usurper than he who forcibly seizes another man’s property.
Incidentally the verse also forcefully condemns the practice of the giving and taking of bribe which unfortunately is so rampant nowadays. In many countries justice has actually to be bought. What is still worse is that through this evil practice, the door of justice is often closed to a rightful owner. The practice is to be found even in some advanced Western countries and is said to be prevalent in certain parts of the New World. The Holy Prophet has condemned it in the strongest of terms saying: "The taker and giver of a bribe are alike, and both stand accursed" (Tirmidhi).
a
4:30, 162; 9:34.
215A
In order to emphasize communal or national unity the Qur’an often refers to other Muslims’ property as "your property." So here also other Muslims’ property is spoken of as "your property."
216
The commandment relating to fasting enjoined Muslims to refrain from eating and drinking within specified periods with a view to attaining piety and righteousness. This was the most opportune time to remind them that unlawful eating, i.e. unlawful acquisition of wealth, must all the more be scrupulously avoided. Incidentally, the verse forcefully condemns the practice of giving and taking bribe.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٍ مِّنكُمْ ۚ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ ۚ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا
2:189.
2:189.
2:189.
Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir).
b
2:189.
a
2:189.
508
Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir).
c
2:189.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
4:2; 7:190; 16:73; 39:7.
4:2; 7:190; 16:73; 39:7.
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
4:2; 7:190; 16:73; 39:7.
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
f
4:2; 7:190; 16:73; 39:7.
a
4:2; 7:190; 16:73; 39:7.
3003
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
b
4:2; 7:190; 16:73; 39:7.
2278
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَآرُّوهُنَّ لِتُضَيِّقُوا۟ عَلَيْهِنَّ ۚ وَإِن كُنَّ أُو۟لَٰتِ حَمْلٍ فَأَنفِقُوا۟ عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ فَإِنْ أَرْضَعْنَ لَكُمْ فَـَٔاتُوهُنَّ أُجُورَهُنَّ ۖ وَأْتَمِرُوا۟ بَيْنَكُم بِمَعْرُوفٍ ۖ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُۥٓ أُخْرَىٰ
2:234.
In her ‘Iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
2:234.
Important Words:
وجد کم (your best means) is derived from وجد which means, he found or he got. The three forms of the word وجد i.e. wajdun or wijdun or wujdun mean the same thing i.e. ampleness of means; capacity; riches or wealth. They say ھذا من وجدیi.e. it is within my capacity. (Lane & Aqrab).
Commentary:
In this verse all the possible needs of a divorced woman have been adequately met. In her ‘iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
a
2:234.
1441
在待婚期 (عِدَّة, ‘Iddah) 丈夫要按照自己最好的条件, 细心而体贴地照顾离了婚的女人, 就像她是家里的主妇一样, 直到她离家后根据自己的意思过她的日子为止。
b
2:234.
4273
Important Words:
وجد کم (your best means) is derived from وجد which means, he found or he got. The three forms of the word وجد i.e. wajdun or wijdun or wujdun mean the same thing i.e. ampleness of means; capacity; riches or wealth. They say ھذا من وجدیi.e. it is within my capacity. (Lane & Aqrab).
Commentary:
In this verse all the possible needs of a divorced woman have been adequately met. In her ‘iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
a
2:234.
3068A
In her ‘Iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.