وَمَنِ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "وَمَنِ".
قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَٰنًا فَلَا يَصِلُونَ إِلَيْكُمَا ۚ بِـَٔايَٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلْغَٰلِبُونَ
20:43.
19:54; 20:37.
Important Words:
عضدک (thy arm) is derived from عضد (adada). They say عضدہ i.e. he aided or assisted him. عضد الدابة means, he walked by the side of the beast. عضد means, the upper arm or upper half of the arm; the side of the arm-pit and the side of a road; an aider or assistant. They say ھم اعضادی i.e. they are my aiders (Lane & Aqrab).
a
20:43.
c
19:54; 20:37.
2901
Important Words:
عضدک (thy arm) is derived from عضد (adada). They say عضدہ i.e. he aided or assisted him. عضد الدابة means, he walked by the side of the beast. عضد means, the upper arm or upper half of the arm; the side of the arm-pit and the side of a road; an aider or assistant. They say ھم اعضادی i.e. they are my aiders (Lane & Aqrab).
d
20:43.
2216
‘Adud means, the upper arm or upper half of the arm; an aider or assistant (Lane).
فَإِنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ لِلَّهِ وَمَنِ ٱتَّبَعَنِ ۗ وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّۦنَ ءَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ ۗ وَٱللَّهُ بَصِيرٌۢ بِٱلْعِبَادِ
4:126.
5:93, 100; 13:41; 16:83.
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
See {113A} and {1058}.
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
4:126.
5:93, 100; 13:41; 16:83.
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
a
4:126.
b
5:93, 100; 13:41; 16:83.
312
Important Words:
امیین (the unlearned), see 2:79.
الذین اوتوا الکتاب (those who have been given the Book), i.e. the People of the Book. The two expressions, i.e. امیین and الذین اوتوا الکتاب comprise the whole of mankind. الذین اوتوا الکتاب are those people who possess and profess to follow a revealed scripture; and امیون are those who accept and follow no such Book.
Commentary:
If the People of the Book and those who follow no revealed Scripture were to submit to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense. Submission to God is the source of all true guidance. One stumbles and loses the right path only when one deviates from the course of submission, bowing to authorities other than God.
a
4:126.
b
5:93, 100; 13:41; 16:83.
384
People of the Book and Ummiyyin (those who follow no revealed Book) comprise the whole of mankind.
385
See {113A} and {1058}.
386
If the People of the Book and those who follow no revealed Scripture were to surrender themselves to God, they would surely accept the Holy Prophet and be rightly guided, the former because clear prophecies are found in their Scriptures regarding him and the latter because of the combined testimony of nature, human conscience and common sense.
يَٰٓأَيُّهَا ٱلنَّبِىُّ حَسْبُكَ ٱللَّهُ وَمَنِ ٱتَّبَعَكَ مِنَ ٱلْمُؤْمِنِينَ
8:63.
8:63.
8:63.
Commentary:
The words من اتبعك (those who follow thee) are grammatically in apposition to the pronoun (thee) in حسبك (sufficient for thee). It is thus wrong to translate the verse as "Allah is sufficient for thee and so are those who follow thee." The sufficing of God relates both to the Prophet and his followers.
e
8:63.
c
8:63.
1152
Commentary:
The words من اتبعك (those who follow thee) are grammatically in apposition to the pronoun (thee) in حسبك (sufficient for thee). It is thus wrong to translate the verse as "Allah is sufficient for thee and so are those who follow thee." The sufficing of God relates both to the Prophet and his followers.
a
8:63.
۞ تُرْجِى مَن تَشَآءُ مِنْهُنَّ وَتُـْٔوِىٓ إِلَيْكَ مَن تَشَآءُ ۖ وَمَنِ ٱبْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَآ ءَاتَيْتَهُنَّ كُلُّهُنَّ ۚ وَٱللَّهُ يَعْلَمُ مَا فِى قُلُوبِكُمْ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَلِيمًا
一方面, 穆圣的妻子们可以在他的伴侣与生活及财产上的物质享受之间进行随意选择 (33:29-30), 而另一方面, 穆圣也可以留住或离开他的任何一个妻子。他的所有妻子们马上表明了她们的选择。她们决定与他共命运。而就穆圣方面, 则同样地显得十分体贴。他表示了把她们全都留住的打算。穆圣的这一决定使得她们非常高兴。这就是: “都满意于你所给予她们的” 这句话的含意。
اس آیت اور پہلی آیت میں یہ فرق ہے کہ سورہ ٔاحزاب کی آیت۲۹ میں تو یہ کہا گیا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی فراخی دین کی فراخی پر مقدم ہو تو تم کہہ دو۔ میں تم کو دنیا کی فراخی دے کر رخصت کر دوں گا۔ مگر اس آیت میں یہ کہا گیا ہے کہ عورتوں نے تو فیصلہ دے دیا کہ وہ چپ رہیں اور اس طرح انہوں نے عملًا کہہ دیا کہ ہم دین پر راضی ہیں دنیا پر نہیں۔ لیکن میاں بیوی کے تعلقات کا ایک پہلو اور بھی ہوتا ہے یعنی عورت خواہ سمجھتی ہو کہ میں دین دار ہوں مگر مرد بعض باتیں اس میں ایسی دیکھتا ہے جن سے وہ اسے دنیا دار سمجھتا ہے۔ پس اس کو بھی حق ہونا چاہیے کہ اگر وہ سمجھے کہ اصل میں وہ دنی
یعنی بیویاں رسول کریم صلی اللہ علیہ وسلم کے حسن اخلاق سے واقف تھیں جب معاملہ خداتعالیٰ نے آپ پر چھوڑا تو وہ خوش ہو گئیں کہ اب جو کچھ ہوگا ٹھیک ہوگا
قرآن کریم میں بہت جگہ ’’دیا ہے‘‘ ’’دے گا‘‘ کے معنوں میں استعمال ہوا ہے اور مطلب یہ ہے کہ آئندہ جو سلوک بھی تو اُن سے کرے گا اس حکم کے ماتحت وہ اس پر خوش ہو جائیں گی اور سمجھ لیں گی کہ تو محبت اور انصاف کا سلوک کر رہا ہے۔
Whereas, on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.
Important Words:
ترجی (thou mayest defer) is derived from رجأ. They say أرجأ الامر i.e. he postponed, put off, deferred or delayed an affair. The Quranic expression, مرجون لامر الله (9:107) means, those about whom decision has been deferred for the decree of Allah (Lane & Aqrab).
Commentary:
Whereas on the one hand the wives of the Holy Prophet were given the option to choose between his company and the material comforts of life and worldly goods (33:29-30), on the other the Holy Prophet was also given the same choice to retain, or part with, any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with the Holy Prophet. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: That they may all be pleased with that which thou hast given them.
The present and the previous verse contain permissive regulations for the Holy Prophet, but the Prophet did not take advantage of any one of them, nor did he put aside or divorce any of his wives.
1036
一方面, 穆圣的妻子们可以在他的伴侣与生活及财产上的物质享受之间进行随意选择 (33:29-30), 而另一方面, 穆圣也可以留住或离开他的任何一个妻子。他的所有妻子们马上表明了她们的选择。她们决定与他共命运。而就穆圣方面, 则同样地显得十分体贴。他表示了把她们全都留住的打算。穆圣的这一决定使得她们非常高兴。这就是: “都满意于你所给予她们的” 这句话的含意。
1
اس آیت اور پہلی آیت میں یہ فرق ہے کہ سورہ ٔاحزاب کی آیت۲۹ میں تو یہ کہا گیا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی فراخی دین کی فراخی پر مقدم ہو تو تم کہہ دو۔ میں تم کو دنیا کی فراخی دے کر رخصت کر دوں گا۔ مگر اس آیت میں یہ کہا گیا ہے کہ عورتوں نے تو فیصلہ دے دیا کہ وہ چپ رہیں اور اس طرح انہوں نے عملًا کہہ دیا کہ ہم دین پر راضی ہیں دنیا پر نہیں۔ لیکن میاں بیوی کے تعلقات کا ایک پہلو اور بھی ہوتا ہے یعنی عورت خواہ سمجھتی ہو کہ میں دین دار ہوں مگر مرد بعض باتیں اس میں ایسی دیکھتا ہے جن سے وہ اسے دنیا دار سمجھتا ہے۔ پس اس کو بھی حق ہونا چاہیے کہ اگر وہ سمجھے کہ اصل میں وہ دنی
2
یعنی بیویاں رسول کریم صلی اللہ علیہ وسلم کے حسن اخلاق سے واقف تھیں جب معاملہ خداتعالیٰ نے آپ پر چھوڑا تو وہ خوش ہو گئیں کہ اب جو کچھ ہوگا ٹھیک ہوگا
قرآن کریم میں بہت جگہ ’’دیا ہے‘‘ ’’دے گا‘‘ کے معنوں میں استعمال ہوا ہے اور مطلب یہ ہے کہ آئندہ جو سلوک بھی تو اُن سے کرے گا اس حکم کے ماتحت وہ اس پر خوش ہو جائیں گی اور سمجھ لیں گی کہ تو محبت اور انصاف کا سلوک کر رہا ہے۔
3112
Important Words:
ترجی (thou mayest defer) is derived from رجأ. They say أرجأ الامر i.e. he postponed, put off, deferred or delayed an affair. The Quranic expression, مرجون لامر الله (9:107) means, those about whom decision has been deferred for the decree of Allah (Lane & Aqrab).
Commentary:
Whereas on the one hand the wives of the Holy Prophet were given the option to choose between his company and the material comforts of life and worldly goods (33:29-30), on the other the Holy Prophet was also given the same choice to retain, or part with, any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with the Holy Prophet. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: That they may all be pleased with that which thou hast given them.
The present and the previous verse contain permissive regulations for the Holy Prophet, but the Prophet did not take advantage of any one of them, nor did he put aside or divorce any of his wives.
2363
Whereas, on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.
قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ وَسُبْحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ
6:58.
یعنی میرا طریق اللہ تعالیٰ کی طرف بلانا ہے نہ کہ جبر کرنا۔
یعنی ہر بات کو دلیل سے مانتے ہیں خیالی ڈھکونسلوں سے ایمان نہیں لاتے۔
6:58.
Commentary:
In this verse the Holy Prophet is represented as saying that his wont is to benefit by the signs of God, to believe in Him alone, and to eschew all forms of idolatry, because he has received clear proof and sure knowledge from God. This shows that a blind and unthinking faith which is not based on sound arguments carries no weight. A true Muslim, like his Master, the Holy Prophet, should possess clear and irrefutable proofs and evidence to support and substantiate all his beliefs and doctrines. Mere hearsay or traditional belief is nothing.
a
6:58.
2
یعنی میرا طریق اللہ تعالیٰ کی طرف بلانا ہے نہ کہ جبر کرنا۔
3
یعنی ہر بات کو دلیل سے مانتے ہیں خیالی ڈھکونسلوں سے ایمان نہیں لاتے۔
a
6:58.
1608
Commentary:
In this verse the Holy Prophet is represented as saying that his wont is to benefit by the signs of God, to believe in Him alone, and to eschew all forms of idolatry, because he has received clear proof and sure knowledge from God. This shows that a blind and unthinking faith which is not based on sound arguments carries no weight. A true Muslim, like his Master, the Holy Prophet, should possess clear and irrefutable proofs and evidence to support and substantiate all his beliefs and doctrines. Mere hearsay or traditional belief is nothing.
a
6:58.
1417
Blind and unthinking faith which is not based on sound reasons and firm conviction carries no weight in the sight of God.
قُلْ كُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوا۟ ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَٰبُ ٱلصِّرَٰطِ ٱلسَّوِىِّ وَمَنِ ٱهْتَدَىٰ
Commentary:
The verse means to say that believers are waiting, and disbelievers should also wait, and time itself will show as to who achieves success and who meets with failure and comes to grief.
2341
Commentary:
The verse means to say that believers are waiting, and disbelievers should also wait, and time itself will show as to who achieves success and who meets with failure and comes to grief.