Search Results for "بُهْتَٰنٌ"
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وَإِنْ أَرَدتُّمُ ٱسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًا فَلَا تَأْخُذُوا۟ مِنْهُ شَيْـًٔا ۚ أَتَأْخُذُونَهُۥ بُهْتَٰنًا وَإِثْمًا مُّبِينًا
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter how big the sum may be.
Important Words:
بھتان (lying) is the noun-infinitive from بھت. They say بھته i.e. he slandered him or accused him falsely; or he did so in such a manner as to make him confounded at the falsity of the charge. بھتان therefore means, a calumny, slander or false accusation; falsehood by reason of which one is perplexed or confounded and is rendered unable to see his right course; a false accusation of adultery against a woman (Lane & Aqrab).
Commentary:
The verse does not mean that man can divorce his wife at will. Anas, a Companion of the Holy Prophet, relates that once Abu Ayyub and Abu Talha wanted to divorce their wives (without valid reason) and asked the Holy Prophet about it. He counselled them not to do so, characterizing their act as an act of injustice. Thereupon, they abandoned their intention of divorcing their wives and retained them. This does not mean that a husband cannot divorce his wife without obtaining the permission of the authorities; he can do so, if he so desires; but he will certainly be accountable before God if he does so without valid reason. Elsewhere the Holy Prophet is reported to have said, "Surely of the things sanctioned by the Law of Islam the most hateful in the sight of God is divorce" (Dawud, ch. on, Talaq).
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter however big the sum may be. If he does so, he will be guilty of infidelity and sin.
500
Important Words:
بھتان (lying) is the noun-infinitive from بھت. They say بھته i.e. he slandered him or accused him falsely; or he did so in such a manner as to make him confounded at the falsity of the charge. بھتان therefore means, a calumny, slander or false accusation; falsehood by reason of which one is perplexed or confounded and is rendered unable to see his right course; a false accusation of adultery against a woman (Lane & Aqrab).
Commentary:
The verse does not mean that man can divorce his wife at will. Anas, a Companion of the Holy Prophet, relates that once Abu Ayyub and Abu Talha wanted to divorce their wives (without valid reason) and asked the Holy Prophet about it. He counselled them not to do so, characterizing their act as an act of injustice. Thereupon, they abandoned their intention of divorcing their wives and retained them. This does not mean that a husband cannot divorce his wife without obtaining the permission of the authorities; he can do so, if he so desires; but he will certainly be accountable before God if he does so without valid reason. Elsewhere the Holy Prophet is reported to have said, "Surely of the things sanctioned by the Law of Islam the most hateful in the sight of God is divorce" (Dawud, ch. on, Talaq).
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter however big the sum may be. If he does so, he will be guilty of infidelity and sin.
582
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter how big the sum may be.
وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًٔا فَقَدِ ٱحْتَمَلَ بُهْتَٰنًا وَإِثْمًا مُّبِينًا
24:2, 24; 33:59.
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
24:2, 24; 33:59.
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
24:12, 24; 33:59.
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
d
24:2, 24; 33:59.
344
خَطِيْئَة (Khati’ah) (过错) 和 اِثْم (Ithm) (罪恶) 在这节经文中同时谈及。它们的区别是, 前者可能是有意和无意的, 而且常常只限于行为者本身; 而后者是有
意的, 而它的范围可能涉及其他人。而且, 前者可以意指对安拉玩忽职责, 而后者常常是既触犯安拉又触犯他人, 因此, 更为严重而应受比前者更大的惩罚。请看 2:82 和 2:174。如果犯了过错或罪恶的人试图归咎无辜, 其犯错误或罪恶的严重性倍增。这就是为什么这样的企图不仅叫做 بُهْتَانْ (Buhtan) (诽谤), 也叫做 اِثْمُ مُبِيْن (Ithmu Mubin) (明显罪恶)。
c
24:12, 24; 33:59.
579
Important Words:
The difference between خطیئة (fault) and اثم (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer; while the latter is intentional and its scope may extend to other people as well. Moreover, the former may be a dereliction of duty due to God; while the latter is often an offence against both God and man and is, therefore, more serious and deserving of greater punishment than the former. See also 2:82 and 2:174.
Commentary:
The commission of a fault or sin makes it doubly grave, if he who commits it tries to fix it on an innocent person. This is why such an attempt has not only been termed بھتان (calumny) but also اثم مبین (manifest sin). As the word مبین (manifest) also means "that which cuts asunder" (2:169), the expression اثما مبینا may also signify that a double sin, (i.e. committing a sin and then imputing it to an innocent person) is that which is likely to cut asunder the connection of the sinner with his Maker.
c
24:2, 24; 33:59.
667
The difference between Khati’ah (fault) and Ithm (sin) mentioned side by side in this verse is that the former can be both intentional and unintentional and is often confined to the doer, while the latter is intentional and its scope may extend to other people as well. Moreover, the former may signify a dereliction of duty due to God, but the latter is often an offence against both God and man and is, therefore, more serious and is deserving of greater punishment than the former. See also 2:82 and 2:174. The commission of a fault or a sin makes it doubly grave, if the offender tries to shift the blame to an innocent person. This is why such an attempt has been termed not only as Buhtan (calumny) but also as Ithmun Mubin (manifest sin).
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَٰنًا عَظِيمًا
犹太人指责玛尔彦私通 (“Jewish life of Jesus” by Panther)。犹太人为指责玛尔彦而捏造的 “一个诽谤”, 清楚地证明伊撒是没有通过父亲的媒介而出生的。因为假如伊撒是有父亲的话, 那么, 犹太人造出来指责玛尔彦的话, 有什么 “诽谤” 可言呢? 仅仅为了伊撒的主张而辱骂她, 决不能叫做诽谤。«古兰经» 有些经文中说伊撒的母亲是一个正直的女人以驳斥这一指责。(3:43; 5:76)
دیکھو نوٹ آیت نمبر۱۵۴
The Jews accused Mary of fornication ("Jewish Life of Jesus" by Panther). The fact that the Jews uttered "a calumny" against Mary constitutes clear evidence of the fatherless birth of Jesus. For, if Jesus had a father, what "calumny" was it that the Jews uttered against Mary? Merely taunting her for the claims made by Jesus could in no sense be called a calumny. Elsewhere, the Qur’an refutes this charge by saying that the mother of Jesus was a righteous woman (3:43; 5:76).
Commentary:
The fact that the Jews uttered "a calumny" against Mary constitutes a clear evidence of the fatherless birth of Jesus. For if Jesus had a father, what "calumny" was it that the Jews uttered against Mary? Merely taunting her for the claims made by Jesus could in no sense be called a calumny. Elsewhere the Quran says that the mother of Jesus was a righteous woman and that Satan had no share in his birth (3:37:5:76).
356
犹太人指责玛尔彦私通 (“Jewish life of Jesus” by Panther)。犹太人为指责玛尔彦而捏造的 “一个诽谤”, 清楚地证明伊撒是没有通过父亲的媒介而出生的。因为假如伊撒是有父亲的话, 那么, 犹太人造出来指责玛尔彦的话, 有什么 “诽谤” 可言呢? 仅仅为了伊撒的主张而辱骂她, 决不能叫做诽谤。«古兰经» 有些经文中说伊撒的母亲是一个正直的女人以驳斥这一指责。(3:43; 5:76)
3
دیکھو نوٹ آیت نمبر۱۵۴
620
Commentary:
The fact that the Jews uttered "a calumny" against Mary constitutes a clear evidence of the fatherless birth of Jesus. For if Jesus had a father, what "calumny" was it that the Jews uttered against Mary? Merely taunting her for the claims made by Jesus could in no sense be called a calumny. Elsewhere the Quran says that the mother of Jesus was a righteous woman and that Satan had no share in his birth (3:37:5:76).
696
The Jews accused Mary of fornication ("Jewish Life of Jesus" by Panther). The fact that the Jews uttered "a calumny" against Mary constitutes clear evidence of the fatherless birth of Jesus. For, if Jesus had a father, what "calumny" was it that the Jews uttered against Mary? Merely taunting her for the claims made by Jesus could in no sense be called a calumny. Elsewhere, the Qur’an refutes this charge by saying that the mother of Jesus was a righteous woman (3:43; 5:76).
وَلَوْلَآ إِذْ سَمِعْتُمُوهُ قُلْتُم مَّا يَكُونُ لَنَآ أَن نَّتَكَلَّمَ بِهَٰذَا سُبْحَٰنَكَ هَٰذَا بُهْتَٰنٌ عَظِيمٌ
وَٱلَّذِينَ يُؤْذُونَ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ بِغَيْرِ مَا ٱكْتَسَبُوا۟ فَقَدِ ٱحْتَمَلُوا۟ بُهْتَٰنًا وَإِثْمًا مُّبِينًا
4:113; 24:24.
4:113; 24:24.
b
4:113; 24:24.
b
4:113; 24:24.
3118
Commentary:
The word أذی which is infinitive noun from یؤذون means both annoying and maligning.
b
4:113; 24:24.
يَٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا جَآءَكَ ٱلْمُؤْمِنَٰتُ يُبَايِعْنَكَ عَلَىٰٓ أَن لَّا يُشْرِكْنَ بِٱللَّهِ شَيْـًٔا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَٰدَهُنَّ وَلَا يَأْتِينَ بِبُهْتَٰنٍ يَفْتَرِينَهُۥ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِى مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَٱسْتَغْفِرْ لَهُنَّ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
Commentary:
The expression, بین أیدیھن و أرجلھن means from themselves or by themselves.
4220
Commentary:
The expression, بین أیدیھن و أرجلھن means from themselves or by themselves.