لِلْإِيمَٰنِ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "لِلْإِيمَٰنِ".
وَلِيَعْلَمَ ٱلَّذِينَ نَافَقُوا۟ ۚ وَقِيلَ لَهُمْ تَعَالَوْا۟ قَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَوِ ٱدْفَعُوا۟ ۖ قَالُوا۟ لَوْ نَعْلَمُ قِتَالًا لَّٱتَّبَعْنَٰكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَٰنِ ۚ يَقُولُونَ بِأَفْوَٰهِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ ۗ وَٱللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ
48:12.
48:12.
Trials and tribulations are intended to distinguish true believers from those weak of faith. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the Hypocrites who had so far remained mixed up with true believers.
The particle au rendered as "and" literally means "or" and is equivalent to "in other words," or "what is the same thing as" etc.
The expression, Lau Na‘lamu Qitalan, may mean: (1) If we knew that there would be fighting, i.e. we knew that there would be no fighting and that the Muslims would at once run away before their very powerful enemy without giving fight. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged but rather their certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) If we knew how to fight. In this case, the words may be taken to have been spoken ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you." The allusion in the verse is obviously to the defection at Uhud of a party of 300 Hypocrites under their leader ‘Abdullah b. Ubayy, who deserted the Muslims and went back to Medina.
48:12.
Commentary:
Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.
The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."
The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."
The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).
c
48:12.
a
48:12.
450
Commentary:
Trials come to bring about a distinction between true believers and those weak of faith or insincere. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the hypocrites who had so far remained intermixed with the true believers. While professing to be true Muslims, they were, at heart, enemies of Islam; and their passing for Muslims was injurious to the Muslim community. The believers, taking them for true Muslims, remained unaware of the secret machinations by which they sought to injure the cause of Islam. So it was in the interests of Islam that their hypocrisy became unmasked and the Muslims became on their guard against them. On the other hand, just as the exposure of the hypocrites proved beneficial to the believers, similarly the coming to light of their own sincerity and devotion served a most useful purpose. It served not only to disappoint the enemies of Islam who came to realize that with such devoted followers they could make no headway against Islam, but it also opened their eyes to its truth; for it became clear to them that a religion which could inspire its votaries with such selfless zeal and steadfast devotion could not but be true.
The particle او rendered as "and" in the clause, fight in the cause of Allah and repel the attack of the enemy, literally means "or" and is equivalent to "in other words", or "what is the same thing," etc. It is used here: (1) to explain the meaning of the preceding clause, i.e. fight in the cause of Allah. So the whole sentence would read something like this: "It was said to them (the hypocrites): Come ye, fight in the cause of Allah, which was the same thing as repelling the attack of the enemy." This rendering would go to prove that the Companions of the Holy Prophet waged no aggressive war and all their fighting was undertaken in self-defence. (2) Or the word او (and) is used here in the sense of "at least". According to this rendering, the sentence would mean: "Fight in the cause of Allah; and if you cannot fight in the cause of Allah, at least fight in defence of your own homes and hearths," i.e. your own interests require that you should defend Medina against the attack of the enemy. (3) Or as rendered in the text the word is used in the sense of "and". With this meaning of او, the whole sentence would mean, "fight in the cause of Allah and repel the attack of the enemy."
The expression لو نعلم قتالا translated in the text as, If we knew how to fight, may have three meanings: (1) If we knew that there would be fighting, i.e. we thought there would be no fighting. By using this expression the hypocrites meant that seeing the strength of the enemy, the Muslims would at once run away and there will be no fighting. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged, but certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) Or, as rendered in the text, the expression may mean, if we knew how to fight. In this case, it must be taken to have been used ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you."
The allusion in the verse is obviously to the defection at Uhud of a party of 300 hypocrites under their leader ‘Abdullah bin Ubayy, who, at a crucial moment, deserted the Muslims and went back to Medina, saying, "He (the Prophet) has disregarded my advice and has followed the advice of mere lads". Seeing this, ‘Abdullah bin ‘Amr, father of Jabir, approached him and asked him not to desert the Prophet in that manner, upon which ‘Abdullah replied in the very words quoted by the Quran, i.e. لو نعلم قتالا لا تبعنا کم meaning, "If we knew there would be fighting, we would have surely followed you." At this ‘Abdullah bin ‘Amr exclaimed, saying: "God’s curse be upon you. Surely, He Himself will help His Messenger" (Jarir, iii. 104).
a
48:12.
523
Trials and tribulations are intended to distinguish true believers from those weak of faith. In this way, the sufferings of the Muslims at Uhud proved a blessing in disguise. They served to distinguish the true believers from the Hypocrites who had so far remained mixed up with true believers.
524
The particle au rendered as "and" literally means "or" and is equivalent to "in other words," or "what is the same thing as" etc.
525
The expression, Lau Na‘lamu Qitalan, may mean: (1) If we knew that there would be fighting, i.e. we knew that there would be no fighting and that the Muslims would at once run away before their very powerful enemy without giving fight. (2) If we knew it to be a fight, i.e. it was no fight in which the Muslims were going to be engaged but rather their certain destruction in view of the appalling difference between the numbers and equipment of the opposing forces. (3) If we knew how to fight. In this case, the words may be taken to have been spoken ironically, signifying: "We are unaware of the art of war; if we had been acquainted with it, we would have fought along with you." The allusion in the verse is obviously to the defection at Uhud of a party of 300 Hypocrites under their leader ‘Abdullah b. Ubayy, who deserted the Muslims and went back to Medina.
رَّبَّنَآ إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِى لِلْإِيمَٰنِ أَنْ ءَامِنُوا۟ بِرَبِّكُمْ فَـَٔامَنَّا ۚ رَبَّنَا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلْأَبْرَارِ
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
302
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
476
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
548
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا۟ ۖ قُل لَّا تَمُنُّوا۟ عَلَىَّ إِسْلَٰمَكُم ۖ بَلِ ٱللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَىٰكُمْ لِلْإِيمَٰنِ إِن كُنتُمْ صَٰدِقِينَ
3:165.
3:165.
3:165.
Commentary:
True and sincere faith is the most precious possession of a Muslim. By accepting Islam he does no favour to anybody; on the contrary, it is a favour of God that one is guided to the Truth.
c
3:165.
c
3:165.
3854
Commentary:
True and sincere faith is the most precious possession of a Muslim. By accepting Islam he does no favour to anybody; on the contrary, it is a favour of God that one is guided to the Truth.
c
3:165.