بُطُونِ
Appears 11 times in Quran
Derived Words (7)
Words derived from the stem "بُطُونِ".
- the bellies of
- wombs
- their bellies
- Whereby that which is in their bellies, and their skins too, will be melted
- fire into their bellies
- their bellies
- their bellies
- their bellies
Occurrences in Quran
Found 11 verses containing "بُطُونِ".
إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًا قَلِيلًا ۙ أُو۟لَٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا
4:3.
See 4:3.
See 4:3.
Important Words:
یصلون (burn) is derived from صلی. They say صلی اللحم i.e. he roasted the meat. صلی الشیء means, he threw the thing into the fire to be burned. صلی النار means, he felt the burning heat of the fire, or he entered the fire and was burnt (Aqrab).
Commentary:
The words, into their bellies, in the clause, (they) only swallow fire into their bellies, though seemingly superfluous are not really so. They have been added to point out that the fire which they swallow will, as it were, become a part of their bodies and continue as a constant source of burning.
a
4:3.
a
See 4:3.
493
Important Words:
یصلون (burn) is derived from صلی. They say صلی اللحم i.e. he roasted the meat. صلی الشیء means, he threw the thing into the fire to be burned. صلی النار means, he felt the burning heat of the fire, or he entered the fire and was burnt (Aqrab).
Commentary:
The words, into their bellies, in the clause, (they) only swallow fire into their bellies, though seemingly superfluous are not really so. They have been added to point out that the fire which they swallow will, as it were, become a part of their bodies and continue as a constant source of burning.
a
See 4:3.
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.
وَإِنَّ لَكُمْ فِى ٱلْأَنْعَٰمِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهِۦ مِنۢ بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِّلشَّٰرِبِينَ
23:22.
23:22.
‘Ibrah, meaning 'an indication or evidence whereby one passes from ignorance to knowledge' (Lane), alludes to some subtle process taking place inside the bellies of the animals. A study of the process of conversion of grass or leaves of trees which the animals eat into milk in the bellies of the animals leads to the conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly agency which is Divine revelation.
23:22.
Important Words:
سائغا (pleasant) is derived from ساغ. They say ساغ فی الحلق i.e. it (beverage) was easy and agreeable to swallow or it passed the faeces easily and agreeably. ساغ له ما فعل means, what he did was allowable to him. ساغت به الارض means, the ground or earth sank with him; or sank with him and swallowed him up or enclosed him. سائغ applied to beverage or wine and food, means, descending easily and agreeably down the throat or easy and agreeable to swallow; not choking (Lane & Aqrab).
Commentary:
The word انعام translated as "cattle" includes the camel, the cow, the goat, the sheep, etc. All these are very useful animals. Their flesh and milk form the principal articles of man’s food. They are also used as means of conveyance and for carrying loads. In short they are of great use to man in many ways.
While drawing attention to the great and manifold benefits that man derives from these animals, the verse uses the word عبرة which means, 'an indication or evidence whereby one passes from ignorance to knowledge'. The word seems to allude to some subtle process taking place inside the bellies of some of these animals by pondering over which one is led 'to pass from ignorance to knowledge'. The subtle process is something like this. The cattle eat grass, herbage, leaves of trees, etc. Of this faecal matter is formed in their intestines in the course of digestion. Part of that faecal matter becomes converted into blood which supplies the nutrients to form sweet and wholesome milk. Intelligent and reverential study of this conversion of grass or leaves of trees into milk in the bellies of the animals leads to the inevitable conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly machine which is Divine revelation.
This verse affords one more evidence of the Divine origin of the Quran. The process the Quran has described of the formation of milk from faeces and blood was not known to man until very recent times. It was not known to the old commentators of the Quran. They have, therefore, greatly stumbled and erred in explaining this verse. For example, Zamakhshari, the well-known author of Al-Kashshaf, says that when food goes into the belly of an animal its lower portion forms the faeces, the middle portion milk and the upper part becomes turned into blood. The verse under comment, however, clearly, states that the matter of which milk is made passes through the forms of faeces and blood before it assumes the form of milk. This fact has been discovered by scientists only in recent times.
The verse does not mean that man cannot produce milk synthetically. What is here meant is that he cannot produce it in such quantity that it may become an article of food. This is only possible in the way mentioned in this verse. Synthetically prepared milk can no more be a substitute for natural milk than artificial showers of rain are for natural rain.
The verse also suggests that just as man can only corrupt food but cannot convert it into milk, even so can he only corrupt Divine teaching but it is not in his power to convert the defective laws devised by himself into eternal spiritual truths.
a
23:22.
b
23:22.
1867
Important Words:
سائغا (pleasant) is derived from ساغ. They say ساغ فی الحلق i.e. it (beverage) was easy and agreeable to swallow or it passed the faeces easily and agreeably. ساغ له ما فعل means, what he did was allowable to him. ساغت به الارض means, the ground or earth sank with him; or sank with him and swallowed him up or enclosed him. سائغ applied to beverage or wine and food, means, descending easily and agreeably down the throat or easy and agreeable to swallow; not choking (Lane & Aqrab).
Commentary:
The word انعام translated as "cattle" includes the camel, the cow, the goat, the sheep, etc. All these are very useful animals. Their flesh and milk form the principal articles of man’s food. They are also used as means of conveyance and for carrying loads. In short they are of great use to man in many ways.
While drawing attention to the great and manifold benefits that man derives from these animals, the verse uses the word عبرة which means, 'an indication or evidence whereby one passes from ignorance to knowledge'. The word seems to allude to some subtle process taking place inside the bellies of some of these animals by pondering over which one is led 'to pass from ignorance to knowledge'. The subtle process is something like this. The cattle eat grass, herbage, leaves of trees, etc. Of this faecal matter is formed in their intestines in the course of digestion. Part of that faecal matter becomes converted into blood which supplies the nutrients to form sweet and wholesome milk. Intelligent and reverential study of this conversion of grass or leaves of trees into milk in the bellies of the animals leads to the inevitable conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly machine which is Divine revelation.
This verse affords one more evidence of the Divine origin of the Quran. The process the Quran has described of the formation of milk from faeces and blood was not known to man until very recent times. It was not known to the old commentators of the Quran. They have, therefore, greatly stumbled and erred in explaining this verse. For example, Zamakhshari, the well-known author of Al-Kashshaf, says that when food goes into the belly of an animal its lower portion forms the faeces, the middle portion milk and the upper part becomes turned into blood. The verse under comment, however, clearly, states that the matter of which milk is made passes through the forms of faeces and blood before it assumes the form of milk. This fact has been discovered by scientists only in recent times.
The verse does not mean that man cannot produce milk synthetically. What is here meant is that he cannot produce it in such quantity that it may become an article of food. This is only possible in the way mentioned in this verse. Synthetically prepared milk can no more be a substitute for natural milk than artificial showers of rain are for natural rain.
The verse also suggests that just as man can only corrupt food but cannot convert it into milk, even so can he only corrupt Divine teaching but it is not in his power to convert the defective laws devised by himself into eternal spiritual truths.
d
23:22.
1555
‘Ibrah, meaning 'an indication or evidence whereby one passes from ignorance to knowledge' (Lane), alludes to some subtle process taking place inside the bellies of the animals. A study of the process of conversion of grass or leaves of trees which the animals eat into milk in the bellies of the animals leads to the conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly agency which is Divine revelation.
ثُمَّ كُلِى مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِنۢ بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَٰنُهُۥ فِيهِ شِفَآءٌ لِّلنَّاسِ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّقَوْمٍ يَتَفَكَّرُونَ
یعنی شہد۔
The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colours and flavours, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.
Commentary:
The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.
At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.
The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.
The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.
1
یعنی شہد۔
1870
Commentary:
The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.
At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.
The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.
The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.
1557
The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colours and flavours, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.
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.
يُصْهَرُ بِهِۦ مَا فِى بُطُونِهِمْ وَٱلْجُلُودُ
44:46.
44:46.
44:46.
Important Words:
یصھر (will be melted) is formed from صھر which means, he melted or liquefied fat or a thing; he or it burned; he thoroughly cooked with fire. صھرته الشمس means, the sun affected him severely by its heat (Lane & Aqrab).
Commentary:
The verse purports to say that the flouters and defiers of Divine Laws will suffer both internal and external punishment, i.e. they will lose their peace of mind and will also suffer corporal punishment. The verse also seems to point, on the one hand, to the extreme severity of the punishment of Hell and on the other to its temporary nature. It purports to say that the fire of Hell will burn and melt whatever there would be in the bellies and skins of disbelievers, i.e. it will melt away the inward and outward dross and impurities of the sins committed by them and thus after cleansing and purifying them of their impurities and dross will make them deserving of salvation.
c
44:46.
a
44:46.
2453
Important Words:
یصھر (will be melted) is formed from صھر which means, he melted or liquefied fat or a thing; he or it burned; he thoroughly cooked with fire. صھرته الشمس means, the sun affected him severely by its heat (Lane & Aqrab).
Commentary:
The verse purports to say that the flouters and defiers of Divine Laws will suffer both internal and external punishment, i.e. they will lose their peace of mind and will also suffer corporal punishment. The verse also seems to point, on the one hand, to the extreme severity of the punishment of Hell and on the other to its temporary nature. It purports to say that the fire of Hell will burn and melt whatever there would be in the bellies and skins of disbelievers, i.e. it will melt away the inward and outward dross and impurities of the sins committed by them and thus after cleansing and purifying them of their impurities and dross will make them deserving of salvation.
c
44:46.
وَإِنَّ لَكُمْ فِى ٱلْأَنْعَٰمِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهَا وَلَكُمْ فِيهَا مَنَٰفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ
6:143; 16:6; 36:72, 73; 40:80; 81.
دودھ کی بناوٹ اس طرح ہے کہ غذا خون بن جاتی ہے اور خون آخر دودھ بن جاتا ہے۔ اس لئے یہاں یہ فرمایا گیا ہے کہ تم کو جانوروں کے پیٹ میں جو کچھ ہوتا ہے اس سے دودھ پلایا ہے۔
6:143; 16:6; 36:72, 73; 40:80; 81.
The word, ‘Ibrah, which means an 'indication or evidence whereby one passes from ignorance to knowledge' (Lane), seems to allude to the subtle process which takes place in the bellies of animals and which turns grass or herbage eaten by them into pure and wholesome milk, and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which Divine laws work.
6:143; 16:6; 36:72-73; 40:80-81.
Important Words:
عبرة (lesson) is derived from عبر and means, admonition or exhortation; or an admonition or exhortation by which one takes warning or example; a thing by which one is admonished; an indication or evidence whereby one passes from ignorance to knowledge of what is not seen from the knowledge of what is seen (Lane & Arab). See also 4:44.
Commentary:
The verse means to say that man derives great benefits from the cattle. They are living machines which produce for him such a wholesome and nutritious food as milk, from fodder, grain herbage and leaves of trees, etc. which they eat. Man has so far failed to devise a machine which like these divinely devised machines could produce milk from these things. The word عبرة which as given under "Important Words" above, means an indication or evidence whereby one passes from ignorance to knowledge seems to allude to the subtle process which takes place in the bellies of some of the animals and which turns grass or herbage eaten by them into pure and wholesome milk and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which divine laws work. By this simile of grass and milk we are led to think that just as fodder, grain and grass, without passing through the wonderful machine created by God in the bellies of animals, cannot produce milk, similarly human reason which is like grass and grain, cannot produce, without the aid and assistance of Divine revelation, a teaching which like milk is very useful for man’s moral and spiritual development.
a
6:143; 16:6; 36:72, 73; 40:80; 81.
1
دودھ کی بناوٹ اس طرح ہے کہ غذا خون بن جاتی ہے اور خون آخر دودھ بن جاتا ہے۔ اس لئے یہاں یہ فرمایا گیا ہے کہ تم کو جانوروں کے پیٹ میں جو کچھ ہوتا ہے اس سے دودھ پلایا ہے۔
a
6:143; 16:6; 36:72-73; 40:80-81.
2526
Important Words:
عبرة (lesson) is derived from عبر and means, admonition or exhortation; or an admonition or exhortation by which one takes warning or example; a thing by which one is admonished; an indication or evidence whereby one passes from ignorance to knowledge of what is not seen from the knowledge of what is seen (Lane & Arab). See also 4:44.
Commentary:
The verse means to say that man derives great benefits from the cattle. They are living machines which produce for him such a wholesome and nutritious food as milk, from fodder, grain herbage and leaves of trees, etc. which they eat. Man has so far failed to devise a machine which like these divinely devised machines could produce milk from these things. The word عبرة which as given under "Important Words" above, means an indication or evidence whereby one passes from ignorance to knowledge seems to allude to the subtle process which takes place in the bellies of some of the animals and which turns grass or herbage eaten by them into pure and wholesome milk and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which divine laws work. By this simile of grass and milk we are led to think that just as fodder, grain and grass, without passing through the wonderful machine created by God in the bellies of animals, cannot produce milk, similarly human reason which is like grass and grain, cannot produce, without the aid and assistance of Divine revelation, a teaching which like milk is very useful for man’s moral and spiritual development.
a
6:143; 16:6; 36:72, 73; 40:80; 81.
1991
The word, ‘Ibrah, which means an 'indication or evidence whereby one passes from ignorance to knowledge' (Lane), seems to allude to the subtle process which takes place in the bellies of animals and which turns grass or herbage eaten by them into pure and wholesome milk, and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which Divine laws work.
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.
كَٱلْمُهْلِ يَغْلِى فِى ٱلْبُطُونِ
22:21.
22:21.
d
22:21.
a
22:21.
3722
Important Words:
یغلی (will boil) is aorist from غلی. They say غلی القدر i.e. the cooking-pot boiled. غلی الرجل means, the man became vehemently angry. When said of liquor, غلی means, it fermented, it effervesced (Lane).
d
22:21.