فَـَٔامِنُوا۟
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "فَـَٔامِنُوا۟".
مَّا كَانَ ٱللَّهُ لِيَذَرَ ٱلْمُؤْمِنِينَ عَلَىٰ مَآ أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ ٱلْخَبِيثَ مِنَ ٱلطَّيِّبِ ۗ وَمَا كَانَ ٱللَّهُ لِيُطْلِعَكُمْ عَلَى ٱلْغَيْبِ وَلَٰكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِۦ مَن يَشَآءُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ وَإِن تُؤْمِنُوا۟ وَتَتَّقُوا۟ فَلَكُمْ أَجْرٌ عَظِيمٌ
8:38; 29:3-4.
72:27-28.
The verse signifies that the trials and tribulations through which Muslims have so far passed would not end soon. There are yet many more in store for them, and they will continue to come till true believers are completely distinguished from hypocrites and those weak of faith.
The words do not mean that some of the Messengers are chosen and others are not. They mean that of the persons whom God ordains as His Messengers, He chooses the one most suited for the particular age in which he is raised.
8:38; 29:3-4.
72:27-28.
Important Words:
لیطلعکم (would reveal to you). یطلع is derived from طلع, which means, he appeared; he rose; he ascended. اطلعه علیه means, he revealed it to him or he made him acquainted with it; or lifted him high up so that he might have a clear view of it. The expression لیطلعکم علی الغیب therefore, would mean, that He should cause you to ascend the unseen; or lift you high up to have a clear view of the unseen, i.e. cause you to obtain mastery of the unseen; or in other words, reveal to you the secrets of the unseen in abundance. Elsewhere the Quran says لایظھر علی غیبه احدا God discloses not the unseen to anyone in abundance (72:27). Here, too, the word used, i.e. یظھر points to mastery of a thing or having a thing in abundance.
Commentary:
The sentence, Allah would not leave the believers as you are, signifies that the trials and tribulations through which Muslims have so far passed would not soon end. There are yet many more in store for them, and they will continue to come till true believers are distinguished from hypocrites and those weak of faith.
The expression, Allah chooses of His Messengers whom He pleases, does not mean that some of the Messengers are chosen and others not, but that of the persons whom He has ordained to be sent as His Messengers, He chooses the one suited for the particular age in which he is sent. Or the particle من (of) may be taken to give the sense of intensification or emphasis without restricting the sense to a specified section of the class. In that case the sentence will read as, Allah does choose as His Messengers whom He pleases. It must be remembered that all Messengers are raised under a special divine decree.
When it was stated that God intended to separate the wicked from the good by revealing His will to His Messengers, the question was asked by disbelievers, why did not God reveal Himself to them? To this question God has given the answer that He reveals His will only to His Messengers and the Elect. All are not pure or ennobled enough to receive His revelation.
a
72:27-28.
e
8:38; 29:3-4.
293
此节经文的意思是穆斯林迄今所经历的苦难和磨炼不会很快结束, 还有许多苦难和磨炼要落到他们身上, 它们 (磨难) 将继续到完全辨别出真正的信者和伪信者以及那些信念淡薄的人为止。
294
这句话的意思不是选择某些使者, 不选择其他使者。它们的意思是: 在安拉任命为他的使者的人中, 他选择一个最适合在某一时代的人。
a
8:38; 29:3-4.
b
72:27-28.
462
Important Words:
لیطلعکم (would reveal to you). یطلع is derived from طلع, which means, he appeared; he rose; he ascended. اطلعه علیه means, he revealed it to him or he made him acquainted with it; or lifted him high up so that he might have a clear view of it. The expression لیطلعکم علی الغیب therefore, would mean, that He should cause you to ascend the unseen; or lift you high up to have a clear view of the unseen, i.e. cause you to obtain mastery of the unseen; or in other words, reveal to you the secrets of the unseen in abundance. Elsewhere the Quran says لایظھر علی غیبه احدا God discloses not the unseen to anyone in abundance (72:27). Here, too, the word used, i.e. یظھر points to mastery of a thing or having a thing in abundance.
Commentary:
The sentence, Allah would not leave the believers as you are, signifies that the trials and tribulations through which Muslims have so far passed would not soon end. There are yet many more in store for them, and they will continue to come till true believers are distinguished from hypocrites and those weak of faith.
The expression, Allah chooses of His Messengers whom He pleases, does not mean that some of the Messengers are chosen and others not, but that of the persons whom He has ordained to be sent as His Messengers, He chooses the one suited for the particular age in which he is sent. Or the particle من (of) may be taken to give the sense of intensification or emphasis without restricting the sense to a specified section of the class. In that case the sentence will read as, Allah does choose as His Messengers whom He pleases. It must be remembered that all Messengers are raised under a special divine decree.
When it was stated that God intended to separate the wicked from the good by revealing His will to His Messengers, the question was asked by disbelievers, why did not God reveal Himself to them? To this question God has given the answer that He reveals His will only to His Messengers and the Elect. All are not pure or ennobled enough to receive His revelation.
b
8:38; 29:3-4.
c
72:27-28.
535
The verse signifies that the trials and tribulations through which Muslims have so far passed would not end soon. There are yet many more in store for them, and they will continue to come till true believers are completely distinguished from hypocrites and those weak of faith.
536
The words do not mean that some of the Messengers are chosen and others are not. They mean that of the persons whom God ordains as His Messengers, He chooses the one most suited for the particular age in which he is raised.
يَٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
1
اَلْ کا ترجمہ ’’یہ‘‘ کیا گیا ہے۔
634
Commentary:
The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.
يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَٰهٌ وَٰحِدٌ ۖ سُبْحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌ ۘ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
5:78.
58:23.
5:74.
2:117; 10:69.
17:112; 18:5; 112:4, 5.
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
5:74.
2:117; 10:69.
5:78.
58:23.
17:112; 18:5; 112:4, 5.
See {414}.
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
5:78.
58:23.
5:74.
2:117; 10:69; 17:112; 18:5; 112:4, 5.
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69.
e
17:112; 18:5; 112:4, 5.
365
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
1
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
2
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69; 17:112; 18:5; 112:4, 5.
635
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:74.
b
2:117; 10:69.
c
5:78.
d
58:23.
e
17:112; 18:5; 112:4, 5.
711
See {414}.
712
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
523
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
1048
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
b
21:108; 25:2; 34:29.
c
2:259; 23:81; 44:9; 57:3.
1060
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلنُّورِ ٱلَّذِىٓ أَنزَلْنَا ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
4:175; 7:158.
The light of revelation, wisdom, spiritual enlightenment and insight and Divine knowledge and discernment, with which the Holy Prophet was specially gifted.
4:175; 7:158.
Commentary:
النور (the Light) may mean, the light of revelation, or the wisdom, spiritual enlightenment and insight, and divine knowledge and discernment, with which the Holy Prophet was specially gifted.
c
4:175; 7:158.
1435
这光明就是启示智慧、精神启发和悟性、真知灼见, 而这些都是穆圣所得到的特殊恩赐。
b
4:175; 7:158.
4261
Commentary:
النور (the Light) may mean, the light of revelation, or the wisdom, spiritual enlightenment and insight, and divine knowledge and discernment, with which the Holy Prophet was specially gifted.
a
4:175; 7:158.
3060
The light of revelation, wisdom, spiritual enlightenment and insight and Divine knowledge and discernment, with which the Holy Prophet was specially gifted.