لِّلْمُؤْمِنِينَ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "لِّلْمُؤْمِنِينَ".
وَإِنَّهُۥ لَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّلْمُؤْمِنِينَ
6:74; 16:4; 39:6.
The expression Bil-haqqi signifies that there is clear evidence of an intelligent design and purpose in the creation of the heavens and the earth and that a profound and consummate plan works in all the celestial and terrestrial bodies.
6:74; 16:4; 39:6.
Commentary:
The expression بالـحق (in accordance with the requirements of wisdom) signifies that there is clear evidence of an intelligent design and purpose in the creation of the heavens and the earth and that a profound and consummate plan exists in all the celestial and terrestrial bodies. This design and purpose constitutes an invincible testimony to the existence of an All-Knowing and All-Powerful Designer, Creator and Controller of the universe.
b
6:74; 16:4; 39:6.
976
بِالْحَقِّ (Bilhaqqi) 这一用语意示, 创造天地清楚地证明了安拉明智的计划和目的以及在天体和地球物体之间运行着一种深奥而完美无缺的安排。
a
6:74; 16:4; 39:6.
2969
Commentary:
The expression بالـحق (in accordance with the requirements of wisdom) signifies that there is clear evidence of an intelligent design and purpose in the creation of the heavens and the earth and that a profound and consummate plan exists in all the celestial and terrestrial bodies. This design and purpose constitutes an invincible testimony to the existence of an All-Knowing and All-Powerful Designer, Creator and Controller of the universe.
b
6:74; 16:4; 39:6.
2255
The expression Bil-haqqi signifies that there is clear evidence of an intelligent design and purpose in the creation of the heavens and the earth and that a profound and consummate plan works in all the celestial and terrestrial bodies.
يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَآءٌ لِّمَا فِى ٱلصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
12:112; 27:3.
12:112; 27:3.
The Qur’an is Mau‘izah, for, (a) it contains teachings which proceed from a genuine desire to impart good counsel; (b) its teaching is calculated deeply to affect and touch the human heart; and (c) it has set forth in a beautiful manner all those principles and rules of conduct which lead to moral reformation and success in life.
12:112; 27:3.
Important Words:
موعظة (an exhortation) is derived from وعظ. They say وعظه i.e. he reminded him of that which should soften his heart by the mention of reward or punishment; he exhorted or admonished or warned him; he gave him good advice or counsel; he reminded him of the results of affairs; he put him in fear. موعظة means, an exhortation or admonition or warning of the nature detailed above; sincere exhortation or warning; the exhortation which leads to repentance and reformation (Lane & Aqrab).
الصدور (the hearts) is the plural of الصدر which means, the breast, chest or bosom; the mind; the upper part of the front of a thing. Sometimes صدر is taken to signify the heart because it lies in the bosom (Lane & Aqrab).
Commentary:
The verse sheds some light on the secret of the Holy Prophet’s phenomenal success. It tells us that it was not due to vast armies, great riches or large numbers of followers, but to this excellent Book, the Quran, whose teaching cannot long be resisted and to which sooner or later man is bound to turn for guidance, for it is an "exhortation from your Lord" and a "cure for whatever disease there is in the hearts" as well as a "guidance and a mercy."
The Quran is موعظة (an exhortation), for: (a) it contains teachings which proceed from a genuine desire to impart good counsel, and when people see that the Prophet seeks no personal aggrandizement by promulgating these teachings but only their own good and their own welfare, they will not fail to be attracted to it; (b) the Quranic teaching is calculated to deeply affect and touch the human heart, and it lays so much stress on the love and fear of God that even the most hard-hearted man cannot remain unaffected by it; and (c) it has set forth in a beautiful manner all those principles and rules of conduct which lead to reformation and success.
The Quran, as the verse tells us, is also شفاء (cure) for all spiritual diseases and maladies. No matter how low a man may fall, there continues to arise in his mind a yearning for truth, a desire to know the reality of things; and it is when his mind is distracted by doubts and misgivings and he seeks satisfaction on questions concerning spiritual matters that the Quran comes to his rescue and dispels all his doubts, with the result that he becomes irresistibly drawn to it.
The Quran is also a "cure" for what is in the heart in the sense that it satisfies the cravings of the heart. It is in the nature of man that, when he reads about great spiritual men and learns how the great depths of religious teachings were disclosed to them, he is moved by the desire that what he believes in only as a matter of faith should become converted into a certainty and a matter of personal experience and that he should also realize what holy men in the past had realized. This is a desire which disquiets many a heart and those whose hearts are seized with this longing will find solace in this Book, and they will find therein the guidance which will lead them to God.
The Quran is also "a guidance and a mercy," which, besides other meanings, also signifies the means of rise and progress in the world. Some men are so dull of understanding that they cannot comprehend the value or depth or niceties of spiritual knowledge and the philosophy of religion. It is only the splendour of material progress that attracts their attention. For the satisfaction of such persons, God shows special material favours to those who believe in this Book.
The four points mentioned above led to the extraordinary success of Islam and, for that matter, to the success of all true religions. Those gifted with quick intelligence and true perception recognized the truth of Islam merely on finding that its teaching had the good of mankind as its only objective and that it had its basis in a sincere desire to see mankind directed to the right path. But those whose perceptive powers were less acute and less fine had their doubts satisfied by the rational arguments contained in the Quran. Those who were still slower to understand became convinced of the truth of Islam when they saw the great moral and spiritual change that its teaching brought about in the lives of its followers. And those possessed of the lowest or meanest understanding, whom riches and worldly progress alone could convince, saw the truth of Islam in the material glory and worldly grandeur that fell to the lot of its followers.
It may well be asked here what the Quran means by saying that it is a cure for whatever disease there is in the hearts, when it is the brain that is the source and fountain-head of all thoughts? In this respect it must be remembered that spiritual matters have a very deep and subtle connexion with the human heart. The experience of all spiritual men has established the fact that the heart is the seat of things pertaining to the spirit. But just as it is difficult to get a true knowledge of the soul and to ascertain the nature of its connexion with the body by material means, similarly, it is difficult to understand the connexion that exists between the soul and the human heart by the aid of physical laws. So in this matter we have naturally to rely on the testimony of those who have experience and their unanimous testimony is that the heart plays a great part in spiritual matters. This testimony is by no means inconsistent with the fact that the brain is the centre of thinking. It is quite possible that changes in the blood should have a bearing on the thoughts being good or bad, and as it is through the heart that the circulation of the blood is regulated, it is quite understandable that the heart should exercise a subtle influence on the thoughts of man. It is an admitted fact that food exercises a deep influence on man’s thoughts, and obviously this influence cannot be exercised except through the heart. In this sense, the heart may also be said to be the seat and source of thoughts. The Quran refers to this subject where it says: O ye Messengers, eat of the good and pure things and (as a result thereof) act righteously (23:52).
a
12:112; 27:3.
b
12:112; 27:3.
1333
Important Words:
موعظة (an exhortation) is derived from وعظ. They say وعظه i.e. he reminded him of that which should soften his heart by the mention of reward or punishment; he exhorted or admonished or warned him; he gave him good advice or counsel; he reminded him of the results of affairs; he put him in fear. موعظة means, an exhortation or admonition or warning of the nature detailed above; sincere exhortation or warning; the exhortation which leads to repentance and reformation (Lane & Aqrab).
الصدور (the hearts) is the plural of الصدر which means, the breast, chest or bosom; the mind; the upper part of the front of a thing. Sometimes صدر is taken to signify the heart because it lies in the bosom (Lane & Aqrab).
Commentary:
The verse sheds some light on the secret of the Holy Prophet’s phenomenal success. It tells us that it was not due to vast armies, great riches or large numbers of followers, but to this excellent Book, the Quran, whose teaching cannot long be resisted and to which sooner or later man is bound to turn for guidance, for it is an "exhortation from your Lord" and a "cure for whatever disease there is in the hearts" as well as a "guidance and a mercy."
The Quran is موعظة (an exhortation), for: (a) it contains teachings which proceed from a genuine desire to impart good counsel, and when people see that the Prophet seeks no personal aggrandizement by promulgating these teachings but only their own good and their own welfare, they will not fail to be attracted to it; (b) the Quranic teaching is calculated to deeply affect and touch the human heart, and it lays so much stress on the love and fear of God that even the most hard-hearted man cannot remain unaffected by it; and (c) it has set forth in a beautiful manner all those principles and rules of conduct which lead to reformation and success.
The Quran, as the verse tells us, is also شفاء (cure) for all spiritual diseases and maladies. No matter how low a man may fall, there continues to arise in his mind a yearning for truth, a desire to know the reality of things; and it is when his mind is distracted by doubts and misgivings and he seeks satisfaction on questions concerning spiritual matters that the Quran comes to his rescue and dispels all his doubts, with the result that he becomes irresistibly drawn to it.
The Quran is also a "cure" for what is in the heart in the sense that it satisfies the cravings of the heart. It is in the nature of man that, when he reads about great spiritual men and learns how the great depths of religious teachings were disclosed to them, he is moved by the desire that what he believes in only as a matter of faith should become converted into a certainty and a matter of personal experience and that he should also realize what holy men in the past had realized. This is a desire which disquiets many a heart and those whose hearts are seized with this longing will find solace in this Book, and they will find therein the guidance which will lead them to God.
The Quran is also "a guidance and a mercy," which, besides other meanings, also signifies the means of rise and progress in the world. Some men are so dull of understanding that they cannot comprehend the value or depth or niceties of spiritual knowledge and the philosophy of religion. It is only the splendour of material progress that attracts their attention. For the satisfaction of such persons, God shows special material favours to those who believe in this Book.
The four points mentioned above led to the extraordinary success of Islam and, for that matter, to the success of all true religions. Those gifted with quick intelligence and true perception recognized the truth of Islam merely on finding that its teaching had the good of mankind as its only objective and that it had its basis in a sincere desire to see mankind directed to the right path. But those whose perceptive powers were less acute and less fine had their doubts satisfied by the rational arguments contained in the Quran. Those who were still slower to understand became convinced of the truth of Islam when they saw the great moral and spiritual change that its teaching brought about in the lives of its followers. And those possessed of the lowest or meanest understanding, whom riches and worldly progress alone could convince, saw the truth of Islam in the material glory and worldly grandeur that fell to the lot of its followers.
It may well be asked here what the Quran means by saying that it is a cure for whatever disease there is in the hearts, when it is the brain that is the source and fountain-head of all thoughts? In this respect it must be remembered that spiritual matters have a very deep and subtle connexion with the human heart. The experience of all spiritual men has established the fact that the heart is the seat of things pertaining to the spirit. But just as it is difficult to get a true knowledge of the soul and to ascertain the nature of its connexion with the body by material means, similarly, it is difficult to understand the connexion that exists between the soul and the human heart by the aid of physical laws. So in this matter we have naturally to rely on the testimony of those who have experience and their unanimous testimony is that the heart plays a great part in spiritual matters. This testimony is by no means inconsistent with the fact that the brain is the centre of thinking. It is quite possible that changes in the blood should have a bearing on the thoughts being good or bad, and as it is through the heart that the circulation of the blood is regulated, it is quite understandable that the heart should exercise a subtle influence on the thoughts of man. It is an admitted fact that food exercises a deep influence on man’s thoughts, and obviously this influence cannot be exercised except through the heart. In this sense, the heart may also be said to be the seat and source of thoughts. The Quran refers to this subject where it says: O ye Messengers, eat of the good and pure things and (as a result thereof) act righteously (23:52).
c
12:112; 27:3.
1271
The Qur’an is Mau‘izah, for, (a) it contains teachings which proceed from a genuine desire to impart good counsel; (b) its teaching is calculated deeply to affect and touch the human heart; and (c) it has set forth in a beautiful manner all those principles and rules of conduct which lead to moral reformation and success in life.
إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّلْمُؤْمِنِينَ
26:9.
26:9.
29:45.
Commentary:
Compare this verse with v. 76 where the word متوسمین (those who can read signs) is used in place of مومنین (believers). In the former case the story referred to was that of Lot. The bearing it had upon the life and career of the Holy Prophet could be noticed and understood only by men who possessed comparatively greater intelligence and insight. Therefore, the word متوسمین was used in v. 76. But as the ruined city lay on a public highway, any God-fearing person who passed by that way could, by seeing its ruins, ponder over its history and profit by the lesson it taught. This is why the word مومنین (believers) has been used in the present verse.
h
26:9.
a
29:45.
1781
Commentary:
Compare this verse with v. 76 where the word متوسمین (those who can read signs) is used in place of مومنین (believers). In the former case the story referred to was that of Lot. The bearing it had upon the life and career of the Holy Prophet could be noticed and understood only by men who possessed comparatively greater intelligence and insight. Therefore, the word متوسمین was used in v. 76. But as the ruined city lay on a public highway, any God-fearing person who passed by that way could, by seeing its ruins, ponder over its history and profit by the lesson it taught. This is why the word مومنین (believers) has been used in the present verse.
f
26:9.
وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارًا
10:58; 12:112; 16:90.
10:58; 12:112; 16:90.
10:58; 12:112; 16:90.
Commentary:
The verse purports to say that as to a jaundiced eye all objects appear yellow, similarly to a mind which is swayed by jealousy and prejudice, even most pure and noble teachings appear impure and ignoble. Such was the case with disbelievers in regard to the teachings of the Quran.
The word "Quran" in this verse may also be taken to refer to the portion of the Quran already revealed, the portion containing prophecies about the prosperity and success of the Faithful and the ruin and destruction of disbelievers. The verse means to say that the time has come for the fulfilment of those prophecies and that the flight of the Prophet from Mecca would usher in an era of triumph for Islam and would bring discomfiture and humiliation to disbelievers.
b
10:58; 12:112; 16:90.
a
10:58; 12:112; 16:90.
2012
Commentary:
The verse purports to say that as to a jaundiced eye all objects appear yellow, similarly to a mind which is swayed by jealousy and prejudice, even most pure and noble teachings appear impure and ignoble. Such was the case with disbelievers in regard to the teachings of the Quran.
The word "Quran" in this verse may also be taken to refer to the portion of the Quran already revealed, the portion containing prophecies about the prosperity and success of the Faithful and the ruin and destruction of disbelievers. The verse means to say that the time has come for the fulfilment of those prophecies and that the flight of the Prophet from Mecca would usher in an era of triumph for Islam and would bring discomfiture and humiliation to disbelievers.
b
10:58; 12:112; 16:90.
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا۟ مِنْ أَبْصَٰرِهِمْ وَيَحْفَظُوا۟ فُرُوجَهُمْ ۚ ذَٰلِكَ أَزْكَىٰ لَهُمْ ۗ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا يَصْنَعُونَ
As stated above the Qur’an is not content with merely taking a superficial view of things but goes to their very root. According to it, every good or bad quality springs from a certain root. In the case of a good quality, the Qur’an enjoins that the root should be mastered and fully kept under control and, in the case of an evil, it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to restrain their looks when they happen to meet one another.
Furuj may also signify "senses."
Important Words:
یغضوا (restrain) is derived from غض. They say غض طرفه او بصرہ او من طرفه i.e. he restrained or lowered his eye or eyes; he blinked; he contracted his eye or eyes so as to wrinkle the lids; he contracted his eyelids and he looked; he contracted his eye or eyes and looked towards the ground, not opening his eye or eyes. غض صوته means, he lowered his voice (Lane & Aqrab).
Commentary:
As stated above the Quran is not content with merely taking a superficial view of things but goes to their very root. According to it every good or bad quality springs from a certain root. In the case of a good quality the Quran enjoins that the root should be mastered and fully kept under control and in the case of an evil it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to lower their gaze when they happen to meet one another.
905
如上所述, «古兰经» 不满足于仅仅看事物的外表, 而是要看事物的根底。根据这一点, 每一种好的或坏的品质都有它的根源。对于好的品质, «古兰经» 告诫说要把它的根源倍加掌握和管理;而对坏的品质, «古兰经» 力求根除和消灭它的根源, 这样以来堵塞通往邪恶的念头都是通过眼睛而进入脑海的, 因此, 现在注释的这节经文要求信仰的男女当他们不期而遇时要克制自己的视线。
906
فُرُوْج (Furuj) 也可以意指 “官能、理智、感觉”。
2613
Important Words:
یغضوا (restrain) is derived from غض. They say غض طرفه او بصرہ او من طرفه i.e. he restrained or lowered his eye or eyes; he blinked; he contracted his eye or eyes so as to wrinkle the lids; he contracted his eyelids and he looked; he contracted his eye or eyes and looked towards the ground, not opening his eye or eyes. غض صوته means, he lowered his voice (Lane & Aqrab).
Commentary:
As stated above the Quran is not content with merely taking a superficial view of things but goes to their very root. According to it every good or bad quality springs from a certain root. In the case of a good quality the Quran enjoins that the root should be mastered and fully kept under control and in the case of an evil it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to lower their gaze when they happen to meet one another.
2043
As stated above the Qur’an is not content with merely taking a superficial view of things but goes to their very root. According to it, every good or bad quality springs from a certain root. In the case of a good quality, the Qur’an enjoins that the root should be mastered and fully kept under control and, in the case of an evil, it aims at its complete eradication and extermination and thus bolts and bars all the avenues to it. As it is the eyes through which most evil thoughts enter the mind, so in the verse under comment believing men and women have been commanded to restrain their looks when they happen to meet one another.
2043A
Furuj may also signify "senses."
وَعَدَكُمُ ٱللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِۦ وَكَفَّ أَيْدِىَ ٱلنَّاسِ عَنكُمْ وَلِتَكُونَ ءَايَةً لِّلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَٰطًا مُّسْتَقِيمًا
5:12.
یعنی خیبر کے اموال۔
یعنی حدیبیہ کے موقعہ پر۔
5:12.
'Great spoils' mentioned in this verse may refer to the great booty which fell into the hands of Muslims in the conquests, which followed the victory at Khaibar in the rest of Arabia and the neighbouring countries, but the words, 'He has given you this in advance,' evidently refer to the spoils gained at Khaibar. The words, 'has restrained the hands of men from you,' mean that the Treaty of Hudaibiyah had ushered in a period of peace for Muslims.
5:12.
Commentary:
"Great Spoils" mentioned here may refer to the great booty which fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries, but the words "He has given you this in advance," evidently refer to the spoils gained at Khaibar. The words فعجل لکم ھذہ may also signify the good things of the present life. The words, "has restrained the hands of men from you", mean that the Treaty of Hudaibiyyah had ushered in a period of peace for Muslims.
a
5:12.
3
یعنی خیبر کے اموال۔
4
یعنی حدیبیہ کے موقعہ پر۔
a
5:12.
3830
Commentary:
"Great Spoils" mentioned here may refer to the great booty which fell into the hands of Muslims in the conquests which followed the victory at Khaibar, in the rest of Arabia and the neighbouring countries, but the words "He has given you this in advance," evidently refer to the spoils gained at Khaibar. The words فعجل لکم ھذہ may also signify the good things of the present life. The words, "has restrained the hands of men from you", mean that the Treaty of Hudaibiyyah had ushered in a period of peace for Muslims.
a
5:12.
2778
'Great spoils' mentioned in this verse may refer to the great booty which fell into the hands of Muslims in the conquests, which followed the victory at Khaibar in the rest of Arabia and the neighbouring countries, but the words, 'He has given you this in advance,' evidently refer to the spoils gained at Khaibar. The words, 'has restrained the hands of men from you,' mean that the Treaty of Hudaibiyah had ushered in a period of peace for Muslims.
إِنَّ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّلْمُؤْمِنِينَ
2:165; 42:30.
2:165; 42:30.
2:165; 42:30.
Commentary:
Like the preceding five chapters which have the abbreviated letters Ha Mim placed in their beginning, the present Surahopens with the subject of Quranic revelation and with its principal theme—the Unity of God. In this and the next two verses the creation of heavens and the earth, the beautiful and perfect design and order that exist in the universe, the creation of man and all the creatures that have been created on earth for his use and service, and that of the whole solar system, have been adduced as arguments to prove that there must be, and actually is, an All-Powerful and All-Knowing Being Who has created this universe and Who is controlling it. And then in the words, and the provision that Allah sends down from the heaven, whereby He quickens the earth after its death, the Surah proceeds to dwell upon the need and necessity of Divine revelation. The verse purports to say that when God has made such ample and complete provision for the physical needs and requirements of man as to have created heavens and earth and the whole universe for his benefit. He could not have neglected to make similar provision for his spiritual needs, and just as rain is sent down from the clouds to give new life to dead earth; similarly, Divine revelation is sent down from heaven for the spiritual regeneration and resuscitation of mankind.
d
2:165; 42:30.
d
2:165; 42:30.
3734
Commentary:
Like the preceding five chapters which have the abbreviated letters Ha Mim placed in their beginning, the present Surahopens with the subject of Quranic revelation and with its principal theme—the Unity of God. In this and the next two verses the creation of heavens and the earth, the beautiful and perfect design and order that exist in the universe, the creation of man and all the creatures that have been created on earth for his use and service, and that of the whole solar system, have been adduced as arguments to prove that there must be, and actually is, an All-Powerful and All-Knowing Being Who has created this universe and Who is controlling it. And then in the words, and the provision that Allah sends down from the heaven, whereby He quickens the earth after its death, the Surah proceeds to dwell upon the need and necessity of Divine revelation. The verse purports to say that when God has made such ample and complete provision for the physical needs and requirements of man as to have created heavens and earth and the whole universe for his benefit. He could not have neglected to make similar provision for his spiritual needs, and just as rain is sent down from the clouds to give new life to dead earth; similarly, Divine revelation is sent down from heaven for the spiritual regeneration and resuscitation of mankind.
d
2:165; 42:30.