أَمَّن
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "أَمَّن".
قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ أَمَّن يَمْلِكُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَمَن يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَمَن يُدَبِّرُ ٱلْأَمْرَ ۚ فَسَيَقُولُونَ ٱللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ
27:65; 34:25; 35:4.
3:28; 6:96.
10:4.
这节经文中存在着一种优美而明智的程序。首先谈到保存肉体生活所需的资料的供给。然后谈到获得智慧和知识的器官: 视官和听官。此后谈到生和死的规律, 指出人类在获得智慧和理解后自然会引起对行动的激发作用。最后, 它谈及当一个人在开始使出他行动力量时所需要的支配和管理事务的问题。تَدْبِيْر (Tadbir), 意为, 有条不紊地进行一件事以及在各种行动间保持正确的平衡。简言之, 为达到人类生活目的所必需的这四种手段, 在这节经文中依自然的次序都谈到了。
27:65; 34:25; 35:4.
3:28; 6:96.
10:4.
There exists a beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of physical life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that it speaks of the system of life and death, pointing to man’s incentive to action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise his power of action, Tadbir, meaning conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s life have been mentioned here in their natural order.
27:65; 34:25; 35:4.
3:28; 6:96.
See 10:4.
Commentary:
This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.
The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?
The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.
There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.
Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.
e
27:65; 34:25; 35:4.
f
3:28; 6:96.
g
10:4.
589
这节经文中存在着一种优美而明智的程序。首先谈到保存肉体生活所需的资料的供给。然后谈到获得智慧和知识的器官: 视官和听官。此后谈到生和死的规律, 指出人类在获得智慧和理解后自然会引起对行动的激发作用。最后, 它谈及当一个人在开始使出他行动力量时所需要的支配和管理事务的问题。تَدْبِيْر (Tadbir), 意为, 有条不紊地进行一件事以及在各种行动间保持正确的平衡。简言之, 为达到人类生活目的所必需的这四种手段, 在这节经文中依自然的次序都谈到了。
a
27:65; 34:25; 35:4.
b
3:28; 6:96.
c
See 10:4.
1307
Commentary:
This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.
The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?
The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.
There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.
Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.
b
27:65; 34:25; 35:4.
c
3:28; 6:96.
d
10:4.
1258
There exists a beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of physical life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that it speaks of the system of life and death, pointing to man’s incentive to action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise his power of action, Tadbir, meaning conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s life have been mentioned here in their natural order.
قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَهْدِىٓ إِلَى ٱلْحَقِّ ۚ قُلِ ٱللَّهُ يَهْدِى لِلْحَقِّ ۗ أَفَمَن يَهْدِىٓ إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّىٓ إِلَّآ أَن يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ
Important Words:
یھدی yahiddi (finds the way himself) which is really یھتدی (from اھتدی i.e. he found or followed the right way) is the intransitive form of ھدی which means, he directed him aright or caused him to take or follow the right way. یھدی (which is really یھتدی, the letter تا having been merged into the letter د) means, he became rightly directed; he followed or found the right way; he went aright (Lane).
Commentary:
The untenability of their position is brought home to idolaters in this verse. The verse asks them the pertinent question:If God does not send guidance, is it their idols who do so? If the latter have ever sent guidance for men, their votaries could say, with some justification, that God might have entrusted the task of guidance to these idols or deities. But the fact is that not a single instance is on record where an idol or a false deity has ever been credited with the sending down of guidance for mankind. It is indeed strange that, whereas idolatry is so rife in the world, there is not a single book on earth which is alleged to have been revealed to any person by any of the false deities. The world has witnessed all sorts of lies invented by men, but nobody has ever dared to forge the lie that such and such a book has been revealed to him by such and such an idol or deity. Now when the sending down of guidance has never been even falsely ascribed to any idol or deity, how can the idolaters, in the face of guidance having been revealed to mankind in all ages, deny that it is God the Almighty Who sends it down for humanity?
The words, Is then he who leads to the truth more worthy to be followed, may also refer to the Prophets of God who are sent to guide men to the truth. In this case the latter part of the verse would mean, "who is more worthy to be followed, a Prophet of God or the false deities and their votaries who themselves stand in need of guidance and cannot (in opposition to the teaching of the Prophets) offer any revealed teaching?"
1311
Important Words:
یھدی yahiddi (finds the way himself) which is really یھتدی (from اھتدی i.e. he found or followed the right way) is the intransitive form of ھدی which means, he directed him aright or caused him to take or follow the right way. یھدی (which is really یھتدی, the letter تا having been merged into the letter د) means, he became rightly directed; he followed or found the right way; he went aright (Lane).
Commentary:
The untenability of their position is brought home to idolaters in this verse. The verse asks them the pertinent question:If God does not send guidance, is it their idols who do so? If the latter have ever sent guidance for men, their votaries could say, with some justification, that God might have entrusted the task of guidance to these idols or deities. But the fact is that not a single instance is on record where an idol or a false deity has ever been credited with the sending down of guidance for mankind. It is indeed strange that, whereas idolatry is so rife in the world, there is not a single book on earth which is alleged to have been revealed to any person by any of the false deities. The world has witnessed all sorts of lies invented by men, but nobody has ever dared to forge the lie that such and such a book has been revealed to him by such and such an idol or deity. Now when the sending down of guidance has never been even falsely ascribed to any idol or deity, how can the idolaters, in the face of guidance having been revealed to mankind in all ages, deny that it is God the Almighty Who sends it down for humanity?
The words, Is then he who leads to the truth more worthy to be followed, may also refer to the Prophets of God who are sent to guide men to the truth. In this case the latter part of the verse would mean, "who is more worthy to be followed, a Prophet of God or the false deities and their votaries who themselves stand in need of guidance and cannot (in opposition to the teaching of the Prophets) offer any revealed teaching?"
أَمَّن جَعَلَ ٱلْأَرْضَ قَرَارًا وَجَعَلَ خِلَٰلَهَآ أَنْهَٰرًا وَجَعَلَ لَهَا رَوَٰسِىَ وَجَعَلَ بَيْنَ ٱلْبَحْرَيْنِ حَاجِزًا ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
20:54; 78:7.
25:54; 55:20, 21.
The argument, begun in the preceding verse, is here further developed and expanded.
20:54; 78:7.
25:54; 55:20-21.
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
1
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
d
20:54; 78:7.
e
25:54; 55:20-21.
2855
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
2183
The argument, begun in the preceding verse, is here further developed and expanded.
أَمَّن يُجِيبُ ٱلْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ ٱلسُّوٓءَ وَيَجْعَلُكُمْ خُلَفَآءَ ٱلْأَرْضِ ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ قَلِيلًا مَّا تَذَكَّرُونَ
قَلِیْل کا لفظ عربی زبان کے محاورہ میں کلی نفی کے لئے بھی استعمال ہوتا ہے۔ اردو میں بھی کہتے ہیں ’’تم مانتے تھوڑا ہی ہو‘‘؟ جس کا مطلب یہ ہوتا ہے کہ تم بالکل نہیں مانتے۔
2:187; 7:56.
10:15.
As God’s great powers are manifested in the marvellous working of the laws of nature (preceding verse), so are they manifested in man’s inner conscience when he cries to God in the agony of his soul and God listens to his cry.
2:187; 7:56.
10:15.
Commentary:
This verse gives the second argument in support of God’s existence, His great and unlimited Powers and Unity. It purports to say that as God’s great powers are manifested in the marvellous working of the laws of nature, so are they manifested in man’s inner conscience when he cries to God in the agony of his soul and God listens to his cry. The acceptance of prayers which is the pith and kernel of all religious belief constitutes one of the most important arguments to prove the existence of God. If man had not witnessed great miracles being performed in all ages through the acceptance of prayers by God of His dear ones, he would have justifiably ceased to believe in God’s existence.
The words, "Who answers the distressed when he calls upon Him," may also refer to the extremely weak and distressed state of the Companions of the Holy Prophet when in their agony they prayed to God and He heard their prayers. The words, "and makes you Successors in the earth," lend support to this inference inasmuch as they implied a prophecy that the weak and distressed Muslims would one day become rulers in the land in which at that time there was no security and safety for them.
f
2:187; 7:56.
g
10:15.
951
正如安拉的伟大力量在自然法则 (上节经文) 的绝妙的运行中显示出来那样, 他的伟大力量也在人类的内心中显示出来。当他们向安拉祈祷诉说自己心灵中的痛苦时, 安拉听取他们的祈祷。
2
قَلِیْل کا لفظ عربی زبان کے محاورہ میں کلی نفی کے لئے بھی استعمال ہوتا ہے۔ اردو میں بھی کہتے ہیں ’’تم مانتے تھوڑا ہی ہو‘‘؟ جس کا مطلب یہ ہوتا ہے کہ تم بالکل نہیں مانتے۔
a
2:187; 7:56.
b
10:15.
2856
Commentary:
This verse gives the second argument in support of God’s existence, His great and unlimited Powers and Unity. It purports to say that as God’s great powers are manifested in the marvellous working of the laws of nature, so are they manifested in man’s inner conscience when he cries to God in the agony of his soul and God listens to his cry. The acceptance of prayers which is the pith and kernel of all religious belief constitutes one of the most important arguments to prove the existence of God. If man had not witnessed great miracles being performed in all ages through the acceptance of prayers by God of His dear ones, he would have justifiably ceased to believe in God’s existence.
The words, "Who answers the distressed when he calls upon Him," may also refer to the extremely weak and distressed state of the Companions of the Holy Prophet when in their agony they prayed to God and He heard their prayers. The words, "and makes you Successors in the earth," lend support to this inference inasmuch as they implied a prophecy that the weak and distressed Muslims would one day become rulers in the land in which at that time there was no security and safety for them.
a
2:187; 7:56.
b
10:15.
2184
As God’s great powers are manifested in the marvellous working of the laws of nature (preceding verse), so are they manifested in man’s inner conscience when he cries to God in the agony of his soul and God listens to his cry.
أَمَّن يَهْدِيكُمْ فِى ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ وَمَن يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦٓ ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ تَعَٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
952
رِيْح (Rih, 风) 用于单数时, 它一般的意思是安拉的惩罚 (17:70; 54:20; 69:7, 等), 可是它用于复数时, 一般的意思是安拉的赐福。
2857
Commentary:
It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.
In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.
2185
When Rih (wind) is used in the singular number, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings.
أَمَّن يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَمَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ إِن كُنتُمْ صَٰدِقِينَ
10:35; 29:20; 30:12, 28.
10:32; 34:25; 35:4.
The words, originates creation and then repeats it, signify creation and procreation.
10:35; 29:20; 30:12, 28.
10:32; 34:25; 35:4.
Commentary:
The words, "originates creation and then repeats it," signify creation and procreation.
a
10:35; 29:20; 30:12, 28.
b
10:32; 34:25; 35:4.
953
“原始创造, 继而再造它们” 这些字, 意示创造和再创造新的。
a
10:35; 29:20; 30:12, 28.
b
10:32; 34:25; 35:4.
2857A
Commentary:
The words, "originates creation and then repeats it," signify creation and procreation.
c
10:35; 29:20; 30:12, 28.
d
10:32; 34:25; 35:4.
2186
The words, originates creation and then repeats it, signify creation and procreation.
أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
不信者, 在怀疑和不信的黑暗中垂下了脑袋、卑躬屈膝的走上了错路, 而信者信仰坚定, 径直地走上正道, 高高地昂起了头颅。这两者能一样？
The disbelievers walk on the wrong path, hanging down their heads and groveling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of Truth, holding their heads high. Can the two be equal?
Commentary:
The verse means that disbelievers walk on the wrong path, hanging down their heads and grovelling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of truth, holding their head high. Can the two be equal?
1453
不信者, 在怀疑和不信的黑暗中垂下了脑袋、卑躬屈膝的走上了错路, 而信者信仰坚定, 径直地走上正道, 高高地昂起了头颅。这两者能一样？
4301
Commentary:
The verse means that disbelievers walk on the wrong path, hanging down their heads and grovelling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of truth, holding their head high. Can the two be equal?
3085
The disbelievers walk on the wrong path, hanging down their heads and groveling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of Truth, holding their heads high. Can the two be equal?