مُؤۡمِنًا
Appears 6 times in Quran
Derived Words (1)
Words derived from the stem "مُؤۡمِنًا".
- a believer
- as a believer
Occurrences in Quran
Found 6 verses containing "مُؤۡمِنًا".
وَمَا کَانَ لِمُؤۡمِنٍ اَنۡ یَّقۡتُلَ مُؤۡمِنًا اِلَّا خَطَـًٔا ۚ وَمَنۡ قَتَلَ مُؤۡمِنًا خَطَـًٔا فَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ وَّدِیَۃٌ مُّسَلَّمَۃٌ اِلٰۤی اَہۡلِہٖۤ اِلَّاۤ اَنۡ یَّصَّدَّقُوۡا ۚ فَاِنۡ کَانَ مِنۡ قَوۡمٍ عَدُوٍّ لَّکُمۡ وَہُوَ مُؤۡمِنٌ فَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ ۖ وَّاِنۡ کَانَ مِنۡ قَوۡمٍۭ بَیۡنَکُمۡ وَبَیۡنَہُمۡ مِّیۡثٰقٌ فَدِیَۃٌ مُّسَلَّمَۃٌ اِلٰۤی اَہۡلِہٖ وَتَحۡرِیۡرُ رَقَبَۃٍ مُّؤۡمِنَۃٍ ۖ فَمَنۡ لَّمۡ یَجِدۡ فَصِیَامُ شَہۡرَیۡنِ مُتَتَابِعَیۡنِ تَوۡبَۃً مِّنَ اللّٰہِ ۗ وَکَانَ اللّٰہُ عَلِیۡمًا حَکِیۡمًا
58:5.
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
58:5.
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
9:5.
b
58:5.
a
58:5.
561
Commentary:
As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.
The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.
In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.
It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.
a
58:5.
649
As when actual or virtual state of war exists there is the likelihood that a Muslim may be killed by another Muslim by mistake, the present verse gives a timely warning to Muslims to be always on their guard against such an eventuality.
650
In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood-money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam. In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the Dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for the Muslims.
651
It is worthy of note that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in their favour. In case a Muslim is slain, the command relating to the payment of penalty has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed; the injunction to pay the penalty to his heirs having been put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of penalty was an obligation which Muslims owed to disbelievers with whom they had made a pact, and it is in order to bring home to them the lesson that they should have particular regard for their pacts and treaties, that the injunction to pay the penalty has in their case been placed before the injunction to free a slave.
وَمَنۡ یَّقۡتُلۡ مُؤۡمِنًا مُّتَعَمِّدًا فَجَزَآؤُہٗ جَہَنَّمُ خٰلِدًا فِیۡہَا وَغَضِبَ اللّٰہُ عَلَیۡہِ وَلَعَنَہٗ وَاَعَدَّ لَہٗ عَذَابًا عَظِیۡمًا
25:69, 70.
25:69, 70.
25:69-70.
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
c
25:69, 70.
a
25:69-70.
562
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
b
25:69, 70.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا ضَرَبۡتُمۡ فِیۡ سَبِیۡلِ اللّٰہِ فَتَبَیَّنُوۡا وَلَا تَقُوۡلُوۡا لِمَنۡ اَلۡقٰۤی اِلَیۡکُمُ السَّلٰمَ لَسۡتَ مُؤۡمِنًا تَبۡتَغُوۡنَ عَرَضَ الۡحَیٰوۃِ الدُّنۡیَا فَعِنۡدَ اللّٰہِ مَغَانِمُ کَثِیۡرَۃٌ ۚ کَذٰلِکَ کُنۡتُمۡ مِّنۡ قَبۡلُ فَمَنَّ اللّٰہُ عَلَیۡکُمۡ فَتَبَیَّنُوۡۤا ۚ اِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا
یعنی اگر سلام کرنے پر بدظنی کرو اور اسے دھوکے باز قرار دو تو اس کے یہ معنے ہوں گے کہ آخرت پر تم دنیا کو ترجیح دیتے ہو اور چاہتے ہو کہ اسے کافر مُقَاتِل قرار دے کر اس کے اموال پر قبضہ کرلو۔
49:7.
When a people offers peace or shows a peaceful attitude towards Muslims, the latter are enjoined to respect that attitude and refrain from hostilities. Moreover, as the Muslim Community at Medina was surrounded by hostile tribes, they were enjoined to presume a person who greeted them with Islamic salutation, to be a Muslim unless proved otherwise by investigation.
That is to say, if you hold such a person to be a disbeliever without proper investigation, this would mean that you desire to kill him and take possession of his goods. Such conduct would show that you prefer worldly goods to God’s pleasure.
49:7.
Important Words:
السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.
مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).
Commentary:
This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.
The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.
The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.
d
49:7.
340
一个民族提出和平或向穆斯林表示友善态度时, 后者应该尊重那种态度, 克制敌对行动。而且, 由于麦地那的穆斯林社团在敌对部族的包围之中, 他们受到嘱咐: 凡是以伊斯兰教行礼的方式向他们招呼的人可以推定他是穆斯林, 不经过调查的证明, 不可决定他不是穆斯林。
1
یعنی اگر سلام کرنے پر بدظنی کرو اور اسے دھوکے باز قرار دو تو اس کے یہ معنے ہوں گے کہ آخرت پر تم دنیا کو ترجیح دیتے ہو اور چاہتے ہو کہ اسے کافر مُقَاتِل قرار دے کر اس کے اموال پر قبضہ کرلو۔
b
49:7.
563
Important Words:
السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.
مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).
Commentary:
This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.
The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.
The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.
a
49:7.
652
When a people offers peace or shows a peaceful attitude towards Muslims, the latter are enjoined to respect that attitude and refrain from hostilities. Moreover, as the Muslim Community at Medina was surrounded by hostile tribes, they were enjoined to presume a person who greeted them with Islamic salutation, to be a Muslim unless proved otherwise by investigation.
653
That is to say, if you hold such a person to be a disbeliever without proper investigation, this would mean that you desire to kill him and take possession of his goods. Such conduct would show that you prefer worldly goods to God’s pleasure.
وَمَنۡ یَّاۡتِہٖ مُؤۡمِنًا قَدۡ عَمِلَ الصّٰلِحٰتِ فَاُولٰٓئِکَ لَہُمُ الدَّرَجٰتُ الۡعُلٰی
4:96, 97; 8:5.
4:96, 97; 8:5.
4:96-97; 8:4-5.
e
4:96, 97; 8:5.
a
4:96-97; 8:4-5.
a
4:96, 97; 8:5.
اَفَمَنۡ کَانَ مُؤۡمِنًا کَمَنۡ کَانَ فَاسِقًا ۚ لَّا یَسۡتَوٗنَ
40:59.
40:59.
40:59.
b
40:59.
a
40:59.
a
40:59.
رَّبِّ اغۡفِرۡ لِیۡ وَلِوٰلِدَیَّ وَلِمَنۡ دَخَلَ بَیۡتِیَ مُؤۡمِنًا وَّلِلۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ وَلَا تَزِدِ الظّٰلِمِیۡنَ اِلَّا تَبَارًۢا
14:42.
安拉的众先知满怀天生的善心。努哈的祈祷显示, 对他的反对是长时间的, 固执的, 从不停止, 他使他的人民走上正道的一切努力一定已失败, 他那为数不多的追随者一定仍然没有可能再增加, 而且他的对手们一定已超过了一切合法界限来反对和迫害他和他的追随者, 放任地干着罪恶勾当。情况一定已变成这样; 像努哈这样一个十分富有同情心的人不得不作反对他的人民的祈祷。在同样的处境中, 穆圣对他的对手们的态度呈现出鲜明的对照。在吴侯德战役中, 他被击落了两颗牙齿, 身受重伤, 大量流血, 但只听得他口里说: “一个民族平白无故伤害他们的先知, 还在他脸上涂满了鲜血, 而他无非是号召他们信奉安拉, 这样一个民族怎么得救。我的养主啊, 宽恕我的人民吧! 因为他们忘乎所以, 不知道在干些什么”。(زُرْقَانِی, Zurqani--------هِشَام, Hisham)
یعنی روحانی گھر اور طریقہ۔
14:42.
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have proved abortive, and there must have remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a most compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the battle of Uhud, when his two teeth were broken and he was badly wounded and bled profusely, the only words that escaped his lips were, 'How will a people get salvation who have wounded their Prophet and have smeared his face with blood for no fault, but that he calls them to God. My Lo
14:42.
a
14:42.
1496
安拉的众先知满怀天生的善心。努哈的祈祷显示, 对他的反对是长时间的, 固执的, 从不停止, 他使他的人民走上正道的一切努力一定已失败, 他那为数不多的追随者一定仍然没有可能再增加, 而且他的对手们一定已超过了一切合法界限来反对和迫害他和他的追随者, 放任地干着罪恶勾当。情况一定已变成这样; 像努哈这样一个十分富有同情心的人不得不作反对他的人民的祈祷。在同样的处境中, 穆圣对他的对手们的态度呈现出鲜明的对照。在吴侯德战役中, 他被击落了两颗牙齿, 身受重伤, 大量流血, 但只听得他口里说: “一个民族平白无故伤害他们的先知, 还在他脸上涂满了鲜血, 而他无非是号召他们信奉安拉, 这样一个民族怎么得救。我的养主啊, 宽恕我的人民吧! 因为他们忘乎所以, 不知道在干些什么”。(زُرْقَانِی, Zurqani--------هِشَام, Hisham)
3
یعنی روحانی گھر اور طریقہ۔
a
14:42.
c
14:42.
3135
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have proved abortive, and there must have remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a most compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the battle of Uhud, when his two teeth were broken and he was badly wounded and bled profusely, the only words that escaped his lips were, 'How will a people get salvation who have wounded their Prophet and have smeared his face with blood for no fault, but that he calls them to God. My Lo