لَمَن
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "لَمَن".
وَإِنَّ مِنْ أَهْلِ ٱلْكِتَٰبِ لَمَن يُؤْمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَٰشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِـَٔايَٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا ۗ أُو۟لَٰٓئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ۗ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
3:111.
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
3:111.
57:29.
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
c
3:111.
305
“安拉的清算确是神速的” 这一句用于不信教的人时, 意思是: 安拉的清算和惩处是神速的; 但用于信者时, 其意思则是: 安拉的清算和赏赐是神速的。
1
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
a
3:111.
b
57:29.
481
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
a
3:111.
553
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَٰبَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا
The verse refers to Hypocrites or the internal enemies of Islam and mentions their two prominent traits.
Important Words:
لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).
Commentary:
This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.
It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.
544
Important Words:
لیبطئن (tarries behind) is derived from بطؤ meaning, he was or became slow, late or backward. بطأ means, it made him slow, late or backward. But بطأ is also used intransitively, as in the tradition من بطأبه عمله i.e. he whom his evil deeds hold back (lit. he whose evil deeds keep back along with him). So بطأ would mean, (1) he held back or tarried behind, and (2) he made others hold back and tarry behind (Aqrab, Lane, Mufradat & Kashshaf).
Commentary:
This verse refers to the internal enemies of Islam. It gives two characteristics of hypocrites: (1) they fail to march out with Muslims and are glad to do so; (2) they do not share with Muslims their joys and sorrows. They are more anxious about their own selves than about the success of Islam. If Muslims meet with trouble, they rejoice that they themselves escaped it by remaining behind, and exultingly remind Muslims of the advice which they gave them and by acting against which the Muslims came to grief, as they did after the Battle of Uhud.
It is worthy of note here that though in connection with the Battle of Uhud, the Holy Prophet himself was at first in favour of fighting the enemy by staying in Medina, he did not rebuke the Muslims when they suffered a reverse by telling them that they had met with a disaster by going against his wish. But the hypocrites did taunt the Muslims that they had suffered defeat by defying their advice. It is for this taunting that the hypocrites have been reprimanded in this verse, because such a course, if allowed, is calculated to prove detrimental to the cause of communal unity and concord.
632
The verse refers to Hypocrites or the internal enemies of Islam and mentions their two prominent traits.
يَدْعُوا۟ لَمَن ضَرُّهُۥٓ أَقْرَبُ مِن نَّفْعِهِۦ ۚ لَبِئْسَ ٱلْمَوْلَىٰ وَلَبِئْسَ ٱلْعَشِيرُ
The moral injury which the worship of false gods does to their votaries is immediate and patent inasmuch as they degrade themselves before lifeless things and thus do a great injury to their own dignity and self-respect, but any benefit that they hope to get from it is only illusory and far-fetched.
Commentary:
There may seem to be some contradiction between the subject-matter of this and the previous verse. But in reality there is none. The preceding verse only means that false gods are devoid of all power to do any good or ill to anybody, so it is foolish to worship such worthless objects. The present verse, however, means that the moral injury that the worship of false gods does to their votaries is immediate and quite patent inasmuch as the worshippers degrade themselves before lifeless things and thus do a great injury to their dignity and self-respect, but any benefit that they hope to get from it is imaginary and far-fetched. The verse may also signify that the unreal, temporary and insubstantial worldly gain that the idolaters hope to gain by associating themselves with the community of polytheists is nothing compared with the moral and spiritual injury they do to themselves by their worship of the idols.
2447
Commentary:
There may seem to be some contradiction between the subject-matter of this and the previous verse. But in reality there is none. The preceding verse only means that false gods are devoid of all power to do any good or ill to anybody, so it is foolish to worship such worthless objects. The present verse, however, means that the moral injury that the worship of false gods does to their votaries is immediate and quite patent inasmuch as the worshippers degrade themselves before lifeless things and thus do a great injury to their dignity and self-respect, but any benefit that they hope to get from it is imaginary and far-fetched. The verse may also signify that the unreal, temporary and insubstantial worldly gain that the idolaters hope to gain by associating themselves with the community of polytheists is nothing compared with the moral and spiritual injury they do to themselves by their worship of the idols.
1936
The moral injury which the worship of false gods does to their votaries is immediate and patent inasmuch as they degrade themselves before lifeless things and thus do a great injury to their own dignity and self-respect, but any benefit that they hope to get from it is only illusory and far-fetched.