مُؤۡمِنُوۡنَ
Appears 32 times in Quran
Derived Words (8)
Words derived from the stem "مُؤۡمِنُوۡنَ".
- were the believers sorely tried
- believe
- believers
- and so do the believers
- and the believers
- And the believers, men
- and those who believe
- as well as the believers
- let the believers put their trust
- should the believers rely
- the believers put their trust
- then should the believers put their trust
- then, let the believers put their trust
- O believers
- True believers
- are believers
- believers
- the believers
- the believing men
- true believers
- in Whom you believe
Occurrences in Quran
Found 32 verses containing "مُؤۡمِنُوۡنَ".
کُنۡتُمۡ خَیۡرَ اُمَّۃٍ اُخۡرِجَتۡ لِلنَّاسِ تَاۡمُرُوۡنَ بِالۡمَعۡرُوۡفِ وَتَنۡہَوۡنَ عَنِ الۡمُنۡکَرِ وَتُؤۡمِنُوۡنَ بِاللّٰہِ ۗ وَلَوۡ اٰمَنَ اَہۡلُ الۡکِتٰبِ لَکَانَ خَیۡرًا لَّہُمۡ ۚ مِّنۡہُمُ الۡمُؤۡمِنُوۡنَ وَاَکۡثَرُہُمُ الۡفٰسِقُوۡنَ
یعنی مسلمانوں کے سب سے بہتر ہونے کی یہ وجہ ہے کہ انہیں اپنے فائدہ کی بجائے سب دنیا کے فائدہ کے لئے پیدا کیا گیا ہے۔ کاش! مسلمان اس حکمت کو سمجھیں اور اس طرح ذلیل نہ ہوں۔
2:144.
3:105, 115; 7:158; 9:71; 31:18.
The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions.
2:144.
3:105, 115; 7:158; 9:71; 31:18.
Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.
b
2:144.
c
3:105, 115; 7:158; 9:71; 31:18.
271
本节经文不仅声称穆斯林是最优秀的人--------确实是一个大的宣称--------而且也说出了理由: (1)他们是为了人类的利益而成长起来的; (2) 劝善止恶、信仰独一的安拉是他们的责任。穆斯林的光荣取决于这两个条件, 并受它们的支配。
1
یعنی مسلمانوں کے سب سے بہتر ہونے کی یہ وجہ ہے کہ انہیں اپنے فائدہ کی بجائے سب دنیا کے فائدہ کے لئے پیدا کیا گیا ہے۔ کاش! مسلمان اس حکمت کو سمجھیں اور اس طرح ذلیل نہ ہوں۔
b
2:144.
c
3:105, 115; 7:158; 9:71; 31:18.
396
Commentary:
The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).
The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.
The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.
It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.
c
2:144.
d
3:105, 115; 7:158; 9:71; 31:18.
457
The verse not only claims that the Muslims are the best people—a big claim indeed—but also gives reasons for it: (1) They have been raised for the good of all mankind; and (2) it is their duty to enjoin good and forbid evil and believe in one God. The glory of the Muslims is subject to and governed by these two conditions.
اٰمَنَ الرَّسُوۡلُ بِمَاۤ اُنۡزِلَ اِلَیۡہِ مِنۡ رَّبِّہٖ وَالۡمُؤۡمِنُوۡنَ ۚ کُلٌّ اٰمَنَ بِاللّٰہِ وَمَلٰٓئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ لَا نُفَرِّقُ بَیۡنَ اَحَدٍ مِّنۡ رُّسُلِہٖ ۚ وَقَالُوۡا سَمِعۡنَا وَاَطَعۡنَا ۖ غُفۡرَانَکَ رَبَّنَا وَاِلَیۡکَ الۡمَصِیۡرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
لَّا یَتَّخِذِ الۡمُؤۡمِنُوۡنَ الۡکٰفِرِیۡنَ اَوۡلِیَآءَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ۖ وَمَنۡ یَّفۡعَلۡ ذٰلِکَ فَلَیۡسَ مِنَ اللّٰہِ فِیۡ شَیۡءٍ اِلَّاۤ اَنۡ تَتَّقُوۡا مِنۡہُمۡ تُقٰٮۃً ۗ وَیُحَذِّرُکُمُ اللّٰہُ نَفۡسَہٗ ۗ وَاِلَی اللّٰہِ الۡمَصِیۡرُ
3:119; 4:140, 145.
3:119; 4:140, 145.
With the accession of political power to Islam, as promised in the preceding verses, forging of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim State should enter into treaty or alliance with a non-Muslim State which should in any way injure, or conflict with, the interests of other Muslim States. The interests of Islam should transcend all other interests.
Muslims are warned to be on their guard against the plots and machinations of disbelievers. The expression, except that you guard yourselves fully against them, refers not to the power of the enemy but to his cunning of which Muslims should always be on their guard.
Nafs means, a person’s self; purpose; will or desire; punishment, etc. (Aqrab).
3:119; 4:140, 145.
Important Words:
نفسه (His punishment). نفس is the noun-infinitive from نفس (nafusa) which literally means, it was or became loved and highly esteemed. نفس به (nafisa) means, he was tenacious or niggardly of it. نفس means, the soul; the spirit; the mind; the body; a person or being; a person’s or being’s self; brother or relative, or one belonging to one’s own religion; purpose, will or desire; punishment, etc. (Aqrab & Lane).
Commentary:
With the advent of political power to Islam, as promised in the preceding verses, the contracting of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim state should enter into any treaty or alliance with a non-Muslim state which should in any way injure, or conflict with, the interests of other Muslim states. The interests of Islam should transcend all other interests.
The phrase, in preference to believers, means: (1) that Muslims should not form friendly relations with disbelievers in preference to believers, shunning the latter and seeking the former; (2) that they should not form any connection with disbelievers in a way that may harm the interests of Muslims. They are, however, free to contract friendly relations with such non-Muslims as are friendly to them, according to the exigencies of time and circumstances (60:9, 10).
The verse also instructs Muslims to be on their guard against the plots and machinations of disbelievers. The expression, except that you cautiously guard against them, refers not to the power of the enemy but to his cunning against which Muslims should always be on their guard.
The clause ویحذرکم الله نفسه rendered as And Allah cautions you against His punishment, may also be translated as "and Allah cautions or warns you concerning Himself", meaning that if you do not faithfully accept the guidance of God, and make friends with disbelievers in preference to believers, you will lose God, Who will in that case have no connection with you.
e
3:119; 4:140, 145.
a
3:119; 4:140, 145.
319
Important Words:
نفسه (His punishment). نفس is the noun-infinitive from نفس (nafusa) which literally means, it was or became loved and highly esteemed. نفس به (nafisa) means, he was tenacious or niggardly of it. نفس means, the soul; the spirit; the mind; the body; a person or being; a person’s or being’s self; brother or relative, or one belonging to one’s own religion; purpose, will or desire; punishment, etc. (Aqrab & Lane).
Commentary:
With the advent of political power to Islam, as promised in the preceding verses, the contracting of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim state should enter into any treaty or alliance with a non-Muslim state which should in any way injure, or conflict with, the interests of other Muslim states. The interests of Islam should transcend all other interests.
The phrase, in preference to believers, means: (1) that Muslims should not form friendly relations with disbelievers in preference to believers, shunning the latter and seeking the former; (2) that they should not form any connection with disbelievers in a way that may harm the interests of Muslims. They are, however, free to contract friendly relations with such non-Muslims as are friendly to them, according to the exigencies of time and circumstances (60:9, 10).
The verse also instructs Muslims to be on their guard against the plots and machinations of disbelievers. The expression, except that you cautiously guard against them, refers not to the power of the enemy but to his cunning against which Muslims should always be on their guard.
The clause ویحذرکم الله نفسه rendered as And Allah cautions you against His punishment, may also be translated as "and Allah cautions or warns you concerning Himself", meaning that if you do not faithfully accept the guidance of God, and make friends with disbelievers in preference to believers, you will lose God, Who will in that case have no connection with you.
a
3:119; 4:140, 145.
395
With the accession of political power to Islam, as promised in the preceding verses, forging of political alliances became necessary for the Muslim State. The verse under comment embodies the guiding principle that no Muslim State should enter into treaty or alliance with a non-Muslim State which should in any way injure, or conflict with, the interests of other Muslim States. The interests of Islam should transcend all other interests.
396
Muslims are warned to be on their guard against the plots and machinations of disbelievers. The expression, except that you guard yourselves fully against them, refers not to the power of the enemy but to his cunning of which Muslims should always be on their guard.
397
Nafs means, a person’s self; purpose; will or desire; punishment, etc. (Aqrab).
اِذۡ ہَمَّت طَّآئِفَتَانِ مِنۡکُمۡ اَنۡ تَفۡشَلَا وَاللّٰہُ وَلِیُّہُمَا ۗ وَعَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ
یہ دو گروہ خزرج میں سے بنو مسلمہ اور اوس میں سے بنو حارثہ تھے۔
The two parties were the two tribes of Banu Salimah and Banu Harithah, belonging respectively to Khazraj and Aus (Bukhari, Kitabul- Maghazi). The verse indicates that they did not actually show cowardice, but seeing that by the defection of ‘Abdullah’s 300 followers, the small Muslim army had been further greatly depleted, they only thought of deserting but in fact did not do so.
Important Words:
یتوکل (should rely) is derived from وکل (wakala). They say وکل الیه الامر i.e. he left the matter to him for disposal as he might think fit. وکله بكذا (wakkalahu) means, he appointed him his وکیل or agent for the disposal or management of such and such a matter. توکل بالامر means, he became responsible, or accepted responsibility, for the management of the affair. توکل علی الله means, he relied on God; he put his trust in Him; he submitted himself to Him. The infinitive noun توکل signifies relying on, and trusting in, God alone, to the exclusion of worldly means (Aqrab & Lane).
Commentary:
The two groups mentioned here were, as stated above, the two tribes of Banu Salmah and Banu Harithah, belonging respectively to Aus and Khazraj. Their idea of returning (referred to in the note under the preceding verse) was not due to any doubt on their part with regard to the truth of Islam, but was merely due to weakness born of attending circumstances. But as they were sincere believers, God saved them from yielding to this weakness. See also note on 3:122.
The clause, upon Allah should the believers rely, does not mean that a Muslim should neglect material means and confine himself to praying to God and waiting for His help. This is a misguided conception of توکل (trusting in God) which finds no support in Islamic teachings. What Islam teaches is this, that true believer should use all the available means of attaining an object but should, at the same time, not rely upon them. He should trust in God alone looking upon worldly means as only being effective under the will of God. "Tie the knees of your camel and then trust in God", says the Holy Prophet—an extremely difficult position but nevertheless the only right way of demonstrating true faith in God!
3
یہ دو گروہ خزرج میں سے بنو مسلمہ اور اوس میں سے بنو حارثہ تھے۔
407
Important Words:
یتوکل (should rely) is derived from وکل (wakala). They say وکل الیه الامر i.e. he left the matter to him for disposal as he might think fit. وکله بكذا (wakkalahu) means, he appointed him his وکیل or agent for the disposal or management of such and such a matter. توکل بالامر means, he became responsible, or accepted responsibility, for the management of the affair. توکل علی الله means, he relied on God; he put his trust in Him; he submitted himself to Him. The infinitive noun توکل signifies relying on, and trusting in, God alone, to the exclusion of worldly means (Aqrab & Lane).
Commentary:
The two groups mentioned here were, as stated above, the two tribes of Banu Salmah and Banu Harithah, belonging respectively to Aus and Khazraj. Their idea of returning (referred to in the note under the preceding verse) was not due to any doubt on their part with regard to the truth of Islam, but was merely due to weakness born of attending circumstances. But as they were sincere believers, God saved them from yielding to this weakness. See also note on 3:122.
The clause, upon Allah should the believers rely, does not mean that a Muslim should neglect material means and confine himself to praying to God and waiting for His help. This is a misguided conception of توکل (trusting in God) which finds no support in Islamic teachings. What Islam teaches is this, that true believer should use all the available means of attaining an object but should, at the same time, not rely upon them. He should trust in God alone looking upon worldly means as only being effective under the will of God. "Tie the knees of your camel and then trust in God", says the Holy Prophet—an extremely difficult position but nevertheless the only right way of demonstrating true faith in God!
468
The two parties were the two tribes of Banu Salimah and Banu Harithah, belonging respectively to Khazraj and Aus (Bukhari, Kitabul- Maghazi). The verse indicates that they did not actually show cowardice, but seeing that by the defection of ‘Abdullah’s 300 followers, the small Muslim army had been further greatly depleted, they only thought of deserting but in fact did not do so.
اِنۡ یَّنۡصُرۡکُمُ اللّٰہُ فَلَا غَالِبَ لَکُمۡ ۖ وَاِنۡ یَّخۡذُلۡکُمۡ فَمَنۡ ذَا الَّذِیۡ یَنۡصُرُکُمۡ مِّنۡۢ بَعۡدِہٖ ۗ وَعَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ
The expression, Min Ba‘dihi, translated as, "beside Him," literally means, "after Him" and may be rendered as "in opposition to Him."
Commentary:
The words من بعدہ translated as, beside Him, literally mean "after Him" and may also be rendered as "in opposition to Him". The verse throws further light on the philosophy of توکل (trust in God). In spite of making use of the necessary means, a true believer should, and in fact does, put his trust in God alone.
443
Commentary:
The words من بعدہ translated as, beside Him, literally mean "after Him" and may also be rendered as "in opposition to Him". The verse throws further light on the philosophy of توکل (trust in God). In spite of making use of the necessary means, a true believer should, and in fact does, put his trust in God alone.
516
The expression, Min Ba‘dihi, translated as, "beside Him," literally means, "after Him" and may be rendered as "in opposition to Him."
لّٰکِنِ الرّٰسِخُوۡنَ فِی الۡعِلۡمِ مِنۡہُمۡ وَالۡمُؤۡمِنُوۡنَ یُؤۡمِنُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ ۚ وَالۡمُقِیۡمِیۡنَ الصَّلٰوۃَ ۚ وَالۡمُؤۡتُوۡنَ الزَّکٰوۃَ وَالۡمُؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ اُولٰٓئِکَ سَنُؤۡتِیۡہِمۡ اَجۡرًا عَظِیۡمًا
3:8.
2:5, 137; 3:200; 4:137; 5:60.
This means those learned men among the Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who became Muslims.
The variation in the vowel-points of Muqimin is permissible according to rules of Arabic grammar. It is resorted to for the purpose of emphasis (Kashshaf, i. 336).
3:8.
2:5, 137; 3:200; 4:137; 5:60.
Important Words:
مقیمین (who observe Prayer) is the active participle from اقام which is derived from قام i.e. he stood up or he stood still. اقام الامر means, he put the affair in a right state or condition.
اقام الصلوة means, he said or observed prayer constantly, regularly and with all the conditions attached to it (Lane & Aqrab). According to ordinary rules of grammar, this word ought to have been المقیمون and not المقیمین. But the اعراب (diacritics) of the word have been varied from that of the preceding or succeeding words e.g. الراسخون and المومنون in order to arrest the attention of the reader and thus to impress upon his mind the importance of the matter. The rules of the Arabic language sanction that variation for the purpose of emphasis (Jarir, vi. 16; Kashshaf, i. 336).
Commentary:
The words, But those among them who are firmly grounded in knowledge, refer to those learned Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who turned Muslim.
e
3:8.
f
2:5, 137; 3:200; 4:137; 5:60.
a
3:8.
b
2:5, 137; 3:200; 4:137; 5:60.
626
Important Words:
مقیمین (who observe Prayer) is the active participle from اقام which is derived from قام i.e. he stood up or he stood still. اقام الامر means, he put the affair in a right state or condition.
اقام الصلوة means, he said or observed prayer constantly, regularly and with all the conditions attached to it (Lane & Aqrab). According to ordinary rules of grammar, this word ought to have been المقیمون and not المقیمین. But the اعراب (diacritics) of the word have been varied from that of the preceding or succeeding words e.g. الراسخون and المومنون in order to arrest the attention of the reader and thus to impress upon his mind the importance of the matter. The rules of the Arabic language sanction that variation for the purpose of emphasis (Jarir, vi. 16; Kashshaf, i. 336).
Commentary:
The words, But those among them who are firmly grounded in knowledge, refer to those learned Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who turned Muslim.
d
3:8.
e
2:5, 137; 3:200; 4:137; 5:60.
704
This means those learned men among the Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who became Muslims.
705
The variation in the vowel-points of Muqimin is permissible according to rules of Arabic grammar. It is resorted to for the purpose of emphasis (Kashshaf, i. 336).
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ اِذۡ ہَمَّ قَوۡمٌ اَنۡ یَّبۡسُطُوۡۤا اِلَیۡکُمۡ اَیۡدِیَہُمۡ فَکَفَّ اَیۡدِیَہُمۡ عَنۡکُمۡ ۖ وَاتَّقُوا اللّٰہَ ۚ وَعَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ
5:111.
5:111.
The verse may not necessarily be applied to any particular incident and may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By the words "a people" are here primarily meant the disbelievers of Mecca who spared no pains to extirpate Islam and the Muslims.
5:111.
Commentary:
The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application.
f
5:111.
a
5:111.
649
Commentary:
The verse is considered by some commentators to refer to an incident which took place when the Holy Prophet was returning from Tabuk. It is said that on this occasion six hypocrites lay in ambush to kill him, but God saved him by disclosing the plot to him. The verse may, however, not necessarily be applied to any particular incident. It may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By "a people" is here primarily meant the disbelievers of Mecca, who spared no pains to extirpate Islam and the Muslims, but the word is also general in its application.
b
5:111.
727
The verse may not necessarily be applied to any particular incident and may be taken to refer generally to the protection which God vouchsafed to Muslims from the aggressive attacks of their enemies. By the words "a people" are here primarily meant the disbelievers of Mecca who spared no pains to extirpate Islam and the Muslims.
وَکُلُوۡا مِمَّا رَزَقَکُمُ اللّٰہُ حَلٰلًا طَیِّبًا ۚ وَاتَّقُوا اللّٰہَ الَّذِیۡۤ اَنۡتُمۡ بِہٖ مُؤۡمِنُوۡنَ
2:169; 8:70; 16:115.
2:169; 8:70; 16:115.
2:169; 8:70; 16:115.
c
2:169; 8:70; 16:115.
c
2:169; 8:70; 16:115.
d
2:169; 8:70; 16:115.
قَالَ الۡمَلَاُ الَّذِیۡنَ اسۡتَکۡبَرُوۡا مِنۡ قَوۡمِہٖ لِلَّذِیۡنَ اسۡتُضۡعِفُوۡا لِمَنۡ اٰمَنَ مِنۡہُمۡ اَتَعۡلَمُوۡنَ اَنَّ صٰلِحًا مُّرۡسَلٌ مِّنۡ رَّبِّہٖ ۚ قَالُوۡۤا اِنَّا بِمَاۤ اُرۡسِلَ بِہٖ مُؤۡمِنُوۡنَ
Mala’a-hu means, he filled it. Mala’ul-Qaum means, the leaders of the people; its wealthy members (Aqrab). They are so called because with their presence in an assembly it seems to be full.
Important Words:
الملاء (chief men). See 2:247.
Commentary:
When the so-called leaders of his tribe found, to their mortification, that Salih stood firm as a rock in his convictions and no amount of persuasion could make him swerve from his purpose, they began to harass his followers, but these too they found bold and firm.
974
Important Words:
الملاء (chief men). See 2:247.
Commentary:
When the so-called leaders of his tribe found, to their mortification, that Salih stood firm as a rock in his convictions and no amount of persuasion could make him swerve from his purpose, they began to harass his followers, but these too they found bold and firm.
1003
Mala’a-hu means, he filled it. Mala’ul-Qaum means, the leaders of the people; its wealthy members (Aqrab). They are so called because with their presence in an assembly it seems to be full.
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اِذَا ذُکِرَ اللّٰہُ وَجِلَتۡ قُلُوۡبُہُمۡ وَاِذَا تُلِیَتۡ عَلَیۡہِمۡ اٰیٰتُہٗ زَادَتۡہُمۡ اِیۡمٰنًا وَّعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
22:36.
9:124.
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
a
22:36.
b
9:124.
1093
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.