وَلِلۡمُؤۡمِنِیۡنَ

Appears 3 times in Quran

Word Details

وَلِلۡمُؤۡمِنِیۡنَ

Meanings

and for believing men
and the believers
and the believing men
and to the believers

📖 Lane's Lexicon (Root: امن)

[1] أَمِنَ , (T, S, M, &c.,) aor. يَأْمَنُ , (T, Msb, K,) inf. n. أَمْنٌ (T, S, M, Msb, K) and إِمْنٌ (Zj, M, K) and أَمَنٌ (M, K) and أَمَنَةٌ (T, S, M, K) and إِمْنَةٌ (T) and أَمَانٌ (M, K) [and app. أَمَانَةٌ, for it is said in the S that this is syn. with أَمَانٌ,] and آمِنٌ, an instance of an inf. n. of the measure فَاعِلٌ, which is strange, (MF,) or this is a subst. like فَالِجٌ, (M,) He was, or became, or felt, secure, safe, or in a state of security or safety; originally, he was, or became, quiet, or tranquil, in heart, or mind; (Msb;) he was, or became, secure, or free from fear; أَمْنٌ signifying the contr. of خَوْفٌ, (S, M, K,) and so أَمَنَةٌ (S) and آمِنٌ [&c.]: (M, K:) he was, or became, or felt, free from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, he was, or became, easy in mind, and free from fear. (El-Munáwee, TA.) [See أَمْنٌ, below.] You say also, يَأْمَنُ عَلَى نَفْسِهِ [He is secure, or safe, or free from fear, for himself]. (M.) And أَمِنَ البَلَدُ, meaning The inhabitants of the country or district, or town, were in a state of security, or confidence, therein. (Msb.) The verb is trans. by itself, and by means of the particle مِنْ; as in أَمِنَ زَيْدٌ الأَسَدَ and أَمِنَ مِنَ الأَسَدِ, meaning Zeyd was, or became, or felt, secure from, safe from, [or free from fear of,] the lion. (Msb.) You say also, أَمِنَ كَذِبَ مَنْ أَخْبَرَهُ [He was secure from, or free from fear of, the lying of him who informed him]. (M.) And لَا آمَنُ أَنْ يَكُونَ كَذٰلِكَ [I am not free from fear of its being so; I am not sure but that it may be so]. (Mgh in art. نبذ; and other lexicons passim.) And, of a strong-made she camel, أَمِنَتْ أَنْ تَكُونَ ضَعِيفَةً [She was secure from, or free from fear of, being weak]: (M: [in a copy of the S أُمِنَتْ:]) and أَمِنَتِ العِثَارَ وَالإِعْيَآءَ [She was secure from, or free from fear of, stumbling, and becoming jaded]: (M:) and أُمِنَ عِثَارُهَا [Her stumbling was not feared]. (So in a copy of the S.) And, of a highly-prized camel, أُمِنَ أَنْ يُنْحَرَ [It was not feared that he would be slaughtered; or his being slaughtered was not feared]. (M.) [أَمِنَهُ sometimes means He was, or became, free from fear, though having cause for fear, of him, or it. i. e. he thought himself secure, or safe, from him or it. (See Kur vii. 97.)] ― 2-b2- أمِنَهُ (inf. n. أَمْنٌ TK) [and accord. to some copies of the K ↓ آمَنَهُ] and ↓ أمّنهُ (inf. n. تَأْمِينٌ K) and ↓ ائتمنهُ ([written with the disjunctive alif اِيتَمَنَهُ, and] also written اِتَّمَنَهُ, on the authority of Th, which is extr., like اِتَّهَلَ [&c.], M) and ↓ استأمنهُ all signify the same (M, K, TA) [He trusted, or confided, in him; (as also آمن بِهِ, q. v.;) he intrusted him with, or confided to him, power, authority, control, or a charge; he gave him charge over a thing or person: these meanings are vaguely indicated in the M and K and TA.]. You say, يَأْمَنُهُ النَّاسُ وَلَا يَخَافُونَ غَائِلَتَهُ [Men, or people, trust, or confide, in him, and do not fear his malevolence, or mischievousness]. (T, M.) And أَمِنَهُ عَلَى كَذَا (S, Mgh, * Msb *) and ↓ ائتمنهُ عَلَيْهِ, (S, Msb, K,) [He trusted, or confided, in him with respect to such a thing; he intrusted him with, or confided to him, power, authority, control, or a charge, over it; he gave him charge over it;] he made him, or took him as, أَمِين over such a thing. (Mgh.) Hence, in a trad., the مُؤَذِّن is said to be مُؤْتَمَنٌ; i. e. يَأْتَمِنُهُ ↓ النَّاسُ عَلَى الأَوْقَاتِ الَّتِى يُؤَذِّنُ فِيهَا [Men trust, or confide, in him with respect to the times in which he calls to prayer], and know, by his calling to prayer, what they are commanded to do, as to praying and fasting and breaking fast. (Mgh.) It is said in the Kur [xii. 11], مَا لَكَ لَا تَأْمَنُنَا عَلَى يُوسُفَ and [تَأْمَنَّا] with idghám [i. e. What aileth thee that thou dost not trust, or confide, in us with respect to Joseph? or, that thou dost not give us charge over Joseph?]; (S;) meaning, why dost thou fear us for him? (Bd;) some pronouncing the verb in a manner between those of the former and the latter modes of writing it; but Akh says that the latter is better: (S:) some read تِيمَنَّا. (Bd.) You say also, ↓ اُوتُمِنَ فُلَانٌ [Such a one was trusted, or confided, in &c.;] when it begins a sentence, changing the second ء into و; in like manner as you change it into ى when the first is with kesr, as in اِيتَمَنَهُ; and into ا when the first is with fet-h, as in آمَنَ. (S.) The phrase اُوتُمِنَ ↓ أَمَانَةً, in a saying of Mohammad, if it be not correctly عَلَى أَمَانَةٍ, may be explained as implying the meaning of اُسْتُحْفِظَ أَمَانَةً [He was asked to take care of a deposite; or he was intrusted with it]. (Mgh.) [You also say, أَمِنَهُ بِكَذَا, meaning He intrusted him with such a thing; as, for instance, money or other property: see two exs. in the Kur iii. 68 {75}.] 1-A2- أَمُنَ, (M, Mgh, K,) or أَمِنَ, (Msb,) inf. n. أَمَانَةٌ, (M, Mgh, Msb,) He was, or became, trusted in, or confided in: (M, K:) or he was, or became, trusty, trustworthy, trustful, confidential, or faithful: said of a man. (Mgh.)

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noor

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العربیّا نور ماجدی (Arabic Noor Majadi)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 3 verses containing "وَلِلۡمُؤۡمِنِیۡنَ".

14:42

رَبَّنَا اغۡفِرۡ لِیۡ وَلِوٰلِدَیَّ وَلِلۡمُؤۡمِنِیۡنَ یَوۡمَ یَقُوۡمُ الۡحِسَابُ

English - Hazrat Molavi Sher Ali ^ra

‘Our Lord, grant forgiveness to me and to my parents and to the believers on the day when the reckoning will take place.’

English - Five Volume Translation

[c]Our Lord, grant forgiveness to me and to my parents and to the believers on the day when the reckoning will take place.’[1696]

71:29.

Important Words:

اغفرلی (grant forgiveness to me) is derived from غفر which means, (1) to cover up; and (2) to forgive sins (Aqrab). See also 2:59, 200, 286.

Commentary:

The prayer offered in the expression اغفرلی (grant forgiveness to me) conveys different meanings when offered by God’s Prophets and when offered by ordinary sinful men. When a Prophet or a holy man seeks God’s غفران or مغفرة (forgiveness), the word signifies God’s covering him with His mercy and protecting him against the harmful consequences of human weaknesses. But when a sinful man prays to God in the words اللھم اغفرلی (My Lord, grant forgiveness to me), he, in fact, prays to Him for protection against the evil consequences of his sins and the punishment he has earned thereby as well as protection from the commission of further sins. It is one of the characteristics of the Arabic language that its words possess a large variety of meanings and that not unoften the same word conveys different meanings in different circumstances. The word غفر is similarly used in many senses. When used about a righteous man it conveys a different meaning from that in which it is used about a person of sinful character. That the significance of a word is changed with the change of the person for whom it is used and the change of the occasion on which it is used is well illustrated by the word جبار. When used with reference to God this word means, "the Restorer of a thing to a right or sound condition," but when used with reference to a human being it means, "one who is extravagant in acts of disobedience or wrongdoing" (Lane).

Since the Prophets are God’s beloved and His Elect, Satan can have no access to them. They are the special servants of God, and over God’s own servants Satan has no power (15:43), for they live under His constant protection. The reason, therefore, why the Prophets of God pray to Him for غفران or مغفرة , notwithstanding their enjoying protection against Satan, is their realization of the Holiness and Majesty of God and of their own human weakness. They realize that, however high a man may spiritually rise, he is but a mere nothing before Almighty God, Lord and Master of the Throne of Glory and Majesty. They realize that man is but a weak and frail creature of God, that his very existence is a Divine gift and that it is from God that he receives guidance and protection. It is this realization of human weakness which makes them humbly pray to God that He may "cover" them with His grace and mercy so that their very self may become completely obliterated and merged in Him.

The verse further hints that God’s reckoning is not confined to the next life but is also going on in the present life. The Prophets, therefore, always pray that whenever the time may come for the results of their works to become known and manifest, God may cover up their weaknesses and produce results in accordance with His Own glory and not their weak and humble efforts. As for the believers and the parents of Abraham the expression مغفرة will be taken in its ordinary meaning of forgiveness of sins and meting out merciful treatment. For an explanation of the words والد and اب used with reference to Abraham see under 6:75.

English - Five Volume Commentary ^*

Cross Refs:

71:29.

1696

Important Words:

اغفرلی (grant forgiveness to me) is derived from غفر which means, (1) to cover up; and (2) to forgive sins (Aqrab). See also 2:59, 200, 286.

Commentary:

47:20

فَاعۡلَمۡ اَنَّہٗ لَاۤ اِلٰہَ اِلَّا اللّٰہُ وَاسۡتَغۡفِرۡ لِذَنۡۢبِکَ وَلِلۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ ۗ وَاللّٰہُ یَعۡلَمُ مُتَقَلَّبَکُمۡ وَمَثۡوٰٮکُمۡ

English - Hazrat Molavi Sher Ali ^ra

Know, therefore, that there is no God other than Allah, and ask forgiveness for thy frailties, and for believing men and believing women. And Allah knows the place where you move about and the place where you stay.

63:9

یَقُوۡلُوۡنَ لَئِنۡ رَّجَعۡنَاۤ اِلَی الۡمَدِیۡنَۃِ لَیُخۡرِجَنَّ الۡاَعَزُّ مِنۡہَا الۡاَذَلَّ ۚ وَلِلّٰہِ الۡعِزَّۃُ وَلِرَسُوۡلِہٖ وَلِلۡمُؤۡمِنِیۡنَ وَلٰکِنَّ الۡمُنٰفِقِیۡنَ لَا یَعۡلَمُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

They say, ‘If we return to Medina, the one most honourable will surely drive out therefrom the one most mean;’ while true honour belongs to Allah and to His Messenger and the believers; but the hypocrites know not.

وَلِلۡمُؤۡمِنِیۡنَ