أَمِنَ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "أَمِنَ".
- And if one of you entrusts another with something
- feel secure
- Are the people of these towns, then, secure
- And are the people of these towns secure
Occurrences in Quran
Found 4 verses containing "أَمِنَ".
۞ وَإِن كُنتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا۟ كَاتِبًا فَرِهَٰنٌ مَّقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ ٱلَّذِى ٱؤْتُمِنَ أَمَٰنَتَهُۥ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ ۗ وَلَا تَكْتُمُوا۟ ٱلشَّهَٰدَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌ قَلْبُهُۥ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
2:141; 5:107.
Loans may also be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of it. This form of practical transaction will be in the nature of an Amanah, i.e. a trust or deposit affecting both parties. By identifying a loan with a trust it is hinted that loans should be returned with the same care and honesty with which property deposited as a trust is returned on demand.
2:141; 5:107.
Important Words:
رھان (pledge) is derived from رھن. They say رھن الشیء فلانا او عند فلان i.e. he deposited the thing with him or gave it in his possession as a pledge or security for a debt, etc. راھن is one who makes such a pledge and مرتھن is one who receives it. رھینand مرھون mean, the thing so pledged; the thing placed or kept in custody in lieu of a debt, etc. رھان which is the noun-infinitive from راھن and رھن (rahn) which is the noun-infinitive from رھن (rahana) mean, the act of pledging; also the thing pledged. رھان is also the plural of رھن (Aqrab & Lane).
امانة (trust) and اوتمن (is entrusted) and امن (entrusts) are all derived from the same root. امن means, he trusted or he entrusted. ائتمن فلانا علی کذا means, he trusted him with that; he deposited it with him as a trust. امانة means, the thing committed to the trust and care of a person; also honesty, faithfulness and trustworthiness (Aqrab).
Commentary:
If a scribe is not available, loans may be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of this loan. This form of practical transaction, the verse goes on to explain, will be in the nature of an امانة i.e. a trust or deposit affecting both parties. By classing a loan with a trust, it is hinted that loans should be returned with the same care and the same honesty with which property deposited as a trust is returned on demand.
The words, and conceal not testimony, either refer to the testimony of such witnesses as may be present at the time of the pledge, or it may refer to the testimony of the parties themselves. When no other witness is available, the parties are themselves treated as such and may be called upon to give a true account of the affairs on oath.
The expression, his heart is sinful, signifies that he who conceals testimony commits a sin which has not a temporary effect but vitiates the innermost recesses of his heart. Nay, it is a sign of the fact that his heart has already become vitiated.
b
2:141; 5:107.
213
贷款也可以抵押的方式进行,一方得到贷款而另一方得到作为与此相等的抵押品。这种实际交易方式的性质称为 اَمَانَة (Amanah), 即涉及双方的信托或押金。用一种抵押品来鉴定一笔贷款, 意思是说, 贷款必需小心公正地按约如数归还的同时, 作为抵押品的财产也要以同样精神归还原主。
a
2:141; 5:107.
290
Important Words:
رھان (pledge) is derived from رھن. They say رھن الشیء فلانا او عند فلان i.e. he deposited the thing with him or gave it in his possession as a pledge or security for a debt, etc. راھن is one who makes such a pledge and مرتھن is one who receives it. رھینand مرھون mean, the thing so pledged; the thing placed or kept in custody in lieu of a debt, etc. رھان which is the noun-infinitive from راھن and رھن (rahn) which is the noun-infinitive from رھن (rahana) mean, the act of pledging; also the thing pledged. رھان is also the plural of رھن (Aqrab & Lane).
امانة (trust) and اوتمن (is entrusted) and امن (entrusts) are all derived from the same root. امن means, he trusted or he entrusted. ائتمن فلانا علی کذا means, he trusted him with that; he deposited it with him as a trust. امانة means, the thing committed to the trust and care of a person; also honesty, faithfulness and trustworthiness (Aqrab).
Commentary:
If a scribe is not available, loans may be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of this loan. This form of practical transaction, the verse goes on to explain, will be in the nature of an امانة i.e. a trust or deposit affecting both parties. By classing a loan with a trust, it is hinted that loans should be returned with the same care and the same honesty with which property deposited as a trust is returned on demand.
The words, and conceal not testimony, either refer to the testimony of such witnesses as may be present at the time of the pledge, or it may refer to the testimony of the parties themselves. When no other witness is available, the parties are themselves treated as such and may be called upon to give a true account of the affairs on oath.
The expression, his heart is sinful, signifies that he who conceals testimony commits a sin which has not a temporary effect but vitiates the innermost recesses of his heart. Nay, it is a sign of the fact that his heart has already become vitiated.
a
2:141; 5:107.
355
Loans may also be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of it. This form of practical transaction will be in the nature of an Amanah, i.e. a trust or deposit affecting both parties. By identifying a loan with a trust it is hinted that loans should be returned with the same care and honesty with which property deposited as a trust is returned on demand.
أَفَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا بَيَٰتًا وَهُمْ نَآئِمُونَ
7:5.
یعنی شعیبؑ کی بستیوں کا انجام دیکھ کر کیا پھر بھی اہل مکہ نصیحت نہیں حاصل کرتے؟
7:5.
7:5.
Commentary:
In this and the following verse the words اھل القری (people of these towns) refer to the people of the time of the Holy Prophet to whom the Quran now turns as a fitting sequel to the story of bygone peoples who were destroyed by God for rejecting their Prophets. The verse thus purports to warn the people of Mecca and other towns of Arabia that their turn is fast approaching and that the punishment of God may overtake them at any moment of negligence.
a
7:5.
2
یعنی شعیبؑ کی بستیوں کا انجام دیکھ کر کیا پھر بھی اہل مکہ نصیحت نہیں حاصل کرتے؟
b
7:5.
994
Commentary:
In this and the following verse the words اھل القری (people of these towns) refer to the people of the time of the Holy Prophet to whom the Quran now turns as a fitting sequel to the story of bygone peoples who were destroyed by God for rejecting their Prophets. The verse thus purports to warn the people of Mecca and other towns of Arabia that their turn is fast approaching and that the punishment of God may overtake them at any moment of negligence.
a
7:5.
أَوَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ
7:5.
ہندوستان میں دوپہر کے وقت بازاروں اور برآمدوں میں لوگ چوسر کھیلتے ہیں معلوم ہوتا ہے چونکہ یہ قوم بھی تاجر تھی۔ ان میں بھی ایسا ہی کوئی رواج تھا۔
7:5.
The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib?
7:5.
Commentary:
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness.
b
7:5.
2
ہندوستان میں دوپہر کے وقت بازاروں اور برآمدوں میں لوگ چوسر کھیلتے ہیں معلوم ہوتا ہے چونکہ یہ قوم بھی تاجر تھی۔ ان میں بھی ایسا ہی کوئی رواج تھا۔
a
7:5.
995
Commentary:
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness.
b
7:5.
1016
The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib?
أَفَأَمِنَ ٱلَّذِينَ مَكَرُوا۟ ٱلسَّيِّـَٔاتِ أَن يَخْسِفَ ٱللَّهُ بِهِمُ ٱلْأَرْضَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
6:66; 17:69; 34:10; 67:17, 18.
6:66; 17:69; 34:10; 67:17, 18.
6:66; 17:69; 34:10; 67:17-18.
Commentary:
The verb یخسف when used with the preposition یا means, to make something or someone sink or disappear in the earth. It is used metaphorically in the sense of causing a person or thing to be entirely forgotten. Disbelievers are here warned that if they persist in their rejection of the Holy Prophet, they will meet with such destruction that even their posterity will forget them. How clearly fulfilled was the prophecy embodied in this verse about disbelievers of Mecca is writ large on the pages of history.
Every punishment that overtook disbelievers came to them from quarters from which they least expected it. This was particularly the case in the catastrophe which befell them after the Treaty of Hudaibiyyah. The Meccans suffered from the illusion that the terms of that treaty meant a great moral victory for them. But it proved to be the beginning of their end. The treaty laid down that any Meccan who became converted to Islam and went to Medina would be sent back to Mecca. The strict observance of this condition by the Holy Prophet proved a blessing in disguise for the cause of Islam. After the treaty it was not possible for those Meccans who became converted to Islam to go to Medina, nor could they remain at Mecca. They therefore established a settlement between Mecca and Medina, free from the control of the Medinite rule and beyond the reach of the Meccans. Their hostile activities against the enemies of their faith compelled Meccans to request the Holy Prophet to revoke that part of the treaty which prevented converts to Islam from going to Medina and settle there. The breach of the terms of the treaty by Meccans later on, however, led to the invasion and conquest of Mecca by the Holy Prophet. All these eventualities were entirely unexpected and came upon the Meccans as bolts from the blue.
e
6:66; 17:69; 34:10; 67:17, 18.
a
6:66; 17:69; 34:10; 67:17-18.
1847
Commentary:
The verb یخسف when used with the preposition یا means, to make something or someone sink or disappear in the earth. It is used metaphorically in the sense of causing a person or thing to be entirely forgotten. Disbelievers are here warned that if they persist in their rejection of the Holy Prophet, they will meet with such destruction that even their posterity will forget them. How clearly fulfilled was the prophecy embodied in this verse about disbelievers of Mecca is writ large on the pages of history.
Every punishment that overtook disbelievers came to them from quarters from which they least expected it. This was particularly the case in the catastrophe which befell them after the Treaty of Hudaibiyyah. The Meccans suffered from the illusion that the terms of that treaty meant a great moral victory for them. But it proved to be the beginning of their end. The treaty laid down that any Meccan who became converted to Islam and went to Medina would be sent back to Mecca. The strict observance of this condition by the Holy Prophet proved a blessing in disguise for the cause of Islam. After the treaty it was not possible for those Meccans who became converted to Islam to go to Medina, nor could they remain at Mecca. They therefore established a settlement between Mecca and Medina, free from the control of the Medinite rule and beyond the reach of the Meccans. Their hostile activities against the enemies of their faith compelled Meccans to request the Holy Prophet to revoke that part of the treaty which prevented converts to Islam from going to Medina and settle there. The breach of the terms of the treaty by Meccans later on, however, led to the invasion and conquest of Mecca by the Holy Prophet. All these eventualities were entirely unexpected and came upon the Meccans as bolts from the blue.
f
6:66; 17:69; 34:10; 67:17, 18.