مُّسۡلِمُوۡنَ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "مُّسۡلِمُوۡنَ".
وَمَاۤ اَنۡتَ بِہٰدِی الۡعُمۡیِ عَنۡ ضَلٰلَتِہِمۡ ۖ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَہُمۡ مُّسۡلِمُوۡنَ
10:44; 30:54.
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
10:44; 30:54.
10:44; 30:54.
c
10:44; 30:54.
1
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
c
10:44; 30:54.
a
10:44; 30:54.
وَوَصّٰی بِہَاۤ اِبۡرٰہٖمُ بَنِیۡہِ وَیَعۡقُوۡبُ یٰبَنِیَّ اِنَّ اللّٰہَ اصۡطَفٰی لَکُمُ الدِّیۡنَ فَلَا تَمُوۡتُنَّ اِلَّا وَاَنۡتُمۡ مُّسۡلِمُوۡنَ
3:103.
موت انسان کے اختیار میں نہیں۔ پس لَا تَمُوْتُنَّ اِلَّا وَاَنْتُمْ مُّسْلِمُوْنَ سے مراد یہ ہے کہ ہر وقت فرمانبردار رہنا‘ تاکہ موت بے وقت نہ آئے۔
3:103.
As there is no time fixed for death, one should pass every moment of his life in complete submission to God. The verse may also mean that a true believer should always be so perfectly resigned to God’s will and should so completely win His pleasure that God may, out of His limitless bounty, so arrange that death may come to him at a time when he is completely resigned to His will.
3:103.
Important Words:
وصی (did enjoin upon). وصی فلانا بکذا means, he enjoined this upon him, he ordered him to do this, he charged him with this. وصی علیه بالصلوة means, he exhorted him or enjoined him to observe Prayers. وصی له بماله means, he made a will in his favour, making him heir of his property after his death (Aqrab).
Commentary:
Abraham not only submitted himself to the will of God but also took special care that his children too should inculcate that spirit and lead lives of submission and resignation. The name of Jacob or Israel (grandson of Abraham) has been particularly added here to point to the fact that as Jacob also issued a similar injunction to his children, it becomes all the more binding on the Israelites to submit to the will of God and accept the Prophet who has come with the specific mission of اسلام i.e. submission to God’s will.
The words, so let not death overtake you except when you are in a state of submission, beautifully point to the fact that as nobody knows the time of his death, one should always lead a life of submission to God’s will so that whenever death comes, it may not find one in a state other than that of submission. The words may also mean that a true believer should be so perfectly resigned to God’s will and should so completely win His pleasure that He may, out of His limitless bounty, arrange that death may not come to him except at a time when he is resigned to His will.
This, as well as the preceding verse, forcefully brings out the important point that Islam really means absolute obedience and complete submission to the will of God. Only he who is completely resigned to the will of God is a true Muslim. Thus every true pre-Islamic religion that inculcated the spirit of submission will, within this meaning of the term, fall under the true definition of Islam, because previous to the religion preached by the Holy Prophet, to follow Islam was to obey the then expressed will of God, or, in other words, the revelation of the day. The point of difference between the religion brought by the Holy Prophet and the other true preceding faiths is—although they are Islamic in essence—those faiths were not called by the name of Islam, the reason for this being that they were not perfect and each of them was to be replaced by a succeeding one, and so, if all these had been given the name of Islam, there would have been great confusion. Hence, only the faith which was perfect in every way and was meant for all mankind and was to last forever was given that name so that its very name might be illustrative of its underlying purpose. The name Islam is "the new name" referred to in Isa. 62:2.
When the Quran calls the former Prophets Muslims, it obviously does not mean that they followed Quranic teachings. It simply means that, as explained above, they followed the true faith of their day and manifested in themselves, though partly of course, the spirit of اسلام i.e. submission to the will of God.
d
3:103.
4
موت انسان کے اختیار میں نہیں۔ پس لَا تَمُوْتُنَّ اِلَّا وَاَنْتُمْ مُّسْلِمُوْنَ سے مراد یہ ہے کہ ہر وقت فرمانبردار رہنا‘ تاکہ موت بے وقت نہ آئے۔
a
3:103.
139
Important Words:
وصی (did enjoin upon). وصی فلانا بکذا means, he enjoined this upon him, he ordered him to do this, he charged him with this. وصی علیه بالصلوة means, he exhorted him or enjoined him to observe Prayers. وصی له بماله means, he made a will in his favour, making him heir of his property after his death (Aqrab).
Commentary:
Abraham not only submitted himself to the will of God but also took special care that his children too should inculcate that spirit and lead lives of submission and resignation. The name of Jacob or Israel (grandson of Abraham) has been particularly added here to point to the fact that as Jacob also issued a similar injunction to his children, it becomes all the more binding on the Israelites to submit to the will of God and accept the Prophet who has come with the specific mission of اسلام i.e. submission to God’s will.
The words, so let not death overtake you except when you are in a state of submission, beautifully point to the fact that as nobody knows the time of his death, one should always lead a life of submission to God’s will so that whenever death comes, it may not find one in a state other than that of submission. The words may also mean that a true believer should be so perfectly resigned to God’s will and should so completely win His pleasure that He may, out of His limitless bounty, arrange that death may not come to him except at a time when he is resigned to His will.
This, as well as the preceding verse, forcefully brings out the important point that Islam really means absolute obedience and complete submission to the will of God. Only he who is completely resigned to the will of God is a true Muslim. Thus every true pre-Islamic religion that inculcated the spirit of submission will, within this meaning of the term, fall under the true definition of Islam, because previous to the religion preached by the Holy Prophet, to follow Islam was to obey the then expressed will of God, or, in other words, the revelation of the day. The point of difference between the religion brought by the Holy Prophet and the other true preceding faiths is—although they are Islamic in essence—those faiths were not called by the name of Islam, the reason for this being that they were not perfect and each of them was to be replaced by a succeeding one, and so, if all these had been given the name of Islam, there would have been great confusion. Hence, only the faith which was perfect in every way and was meant for all mankind and was to last forever was given that name so that its very name might be illustrative of its underlying purpose. The name Islam is "the new name" referred to in Isa. 62:2.
When the Quran calls the former Prophets Muslims, it obviously does not mean that they followed Quranic teachings. It simply means that, as explained above, they followed the true faith of their day and manifested in themselves, though partly of course, the spirit of اسلام i.e. submission to the will of God.
c
3:103.
149
As there is no time fixed for death, one should pass every moment of his life in complete submission to God. The verse may also mean that a true believer should always be so perfectly resigned to God’s will and should so completely win His pleasure that God may, out of His limitless bounty, so arrange that death may come to him at a time when he is completely resigned to His will.
وَلَا یَاۡمُرَکُمۡ اَنۡ تَتَّخِذُوا الۡمَلٰٓئِکَۃَ وَالنَّبِیّٖنَ اَرۡبَابًا ۗ اَیَاۡمُرُکُمۡ بِالۡکُفۡرِ بَعۡدَ اِذۡ اَنۡتُمۡ مُّسۡلِمُوۡنَ
امر کا لفظ عربی میں وسیع ہے اس کے معنے حکم کے علاوہ کہنے یا تعلیم دینے کے بھی ہیں اس لئے اس آیت کے معنے ’’تعلیم دے گا‘‘کے کیے گئے ہیں۔
Commentary:
It is an act of great infidelity to regard angels and Prophets as Lords, and to put them in the place of Almighty God. A true Prophet can never be guilty of such an offence. It is the height of unreason to believe that a person whose very mission is to turn infidels into believers and who does not hesitate to defy the whole world for the achievement of this noble end should first make men the devotees of God and then seek to turn them into his own adorers.
1
امر کا لفظ عربی میں وسیع ہے اس کے معنے حکم کے علاوہ کہنے یا تعلیم دینے کے بھی ہیں اس لئے اس آیت کے معنے ’’تعلیم دے گا‘‘کے کیے گئے ہیں۔
369
Commentary:
It is an act of great infidelity to regard angels and Prophets as Lords, and to put them in the place of Almighty God. A true Prophet can never be guilty of such an offence. It is the height of unreason to believe that a person whose very mission is to turn infidels into believers and who does not hesitate to defy the whole world for the achievement of this noble end should first make men the devotees of God and then seek to turn them into his own adorers.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ حَقَّ تُقَاتِہٖ وَلَا تَمُوۡتُنَّ اِلَّا وَاَنۡتُمۡ مُّسۡلِمُوۡنَ
2:133.
As the hour of death is not known, one can be sure of dying in a state of resignation to God only when one remains continually in that condition; hence the expression signifies that one should always remain obedient to God.
2:133.
Commentary:
As the spiritual degradation of the Jews was due to lack of تقوی or God-fearingness, Muslims are warned to be ever-watchful in this respect. The words rendered as, Fear Allah as He should be feared, embody a strong appeal in favour of تقوی (righteousness) and signify that on the one hand we should have a firm conviction that if we are remiss, God will visit our sins with His punishment; and on the other we should also have a firm faith in His mercy and forgiveness. There is a tradition related by ‘Abdullah bin ‘Abbas which explains the above words as meaning: "God should be obeyed, and should not be disobeyed. We should be grateful to Him, and should not show ingratitude to Him. We should remember Him and not forget Him" (Kathir). The words also mean that one should not fear any reproach with respect to God, and should observe equity for God’s sake even if by doing so one may have to injure one’s own self or one’s parents or children or other near relatives.
The words, let not death overtake you except when you are in a state of submission, mean that we should be ever resigned to the will of God, so that when death overtakes us, it should find us obedient and resigned to His will. As the hour of death is not known, one can be sure of dying in a state of resignation to God only if one is continually in that condition, hence the expression means that one should always remain obedient to God. It may also mean that our love of obedience to God should be such that He out of regard for our feelings, may not let death come upon us at a time when we are not perfectly resigned to Him.
d
2:133.
266
因为死亡的时刻不得而知, 所以, 只有当人一直处于顺从安拉的情况下, 才能肯定将死于顺从的状况中。因此这句话意味着一个人应当始终服从安拉。
b
2:133.
389
Commentary:
As the spiritual degradation of the Jews was due to lack of تقوی or God-fearingness, Muslims are warned to be ever-watchful in this respect. The words rendered as, Fear Allah as He should be feared, embody a strong appeal in favour of تقوی (righteousness) and signify that on the one hand we should have a firm conviction that if we are remiss, God will visit our sins with His punishment; and on the other we should also have a firm faith in His mercy and forgiveness. There is a tradition related by ‘Abdullah bin ‘Abbas which explains the above words as meaning: "God should be obeyed, and should not be disobeyed. We should be grateful to Him, and should not show ingratitude to Him. We should remember Him and not forget Him" (Kathir). The words also mean that one should not fear any reproach with respect to God, and should observe equity for God’s sake even if by doing so one may have to injure one’s own self or one’s parents or children or other near relatives.
The words, let not death overtake you except when you are in a state of submission, mean that we should be ever resigned to the will of God, so that when death overtakes us, it should find us obedient and resigned to His will. As the hour of death is not known, one can be sure of dying in a state of resignation to God only if one is continually in that condition, hence the expression means that one should always remain obedient to God. It may also mean that our love of obedience to God should be such that He out of regard for our feelings, may not let death come upon us at a time when we are not perfectly resigned to Him.
b
2:133.
448
As the hour of death is not known, one can be sure of dying in a state of resignation to God only when one remains continually in that condition; hence the expression signifies that one should always remain obedient to God.
وَمَاۤ اَنۡتَ بِہٰدِ الۡعُمۡیِ عَنۡ ضَلٰلَتِہِمۡ ۖ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَہُمۡ مُّسۡلِمُوۡنَ
10:44; 27:82.
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
10:44; 27:82.
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
b
10:44; 27:82.
997
人类的命运由自己来创造或破坏。没有一个先知或安拉的降示能把他们引到安拉那里, 除非他们有听从真理的愿望。人类必须先有自己的主动性, 然后安拉才会给他们善报。
a
10:44; 27:82.
3027
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
d
10:44; 27:82.
2294
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
فَاِلَّمۡ یَسۡتَجِیۡبُوۡا لَکُمۡ فَاعۡلَمُوۡۤا اَنَّمَاۤ اُنۡزِلَ بِعِلۡمِ اللّٰہِ وَاَنۡ لَّاۤ اِلٰہَ اِلَّا ہُوَ ۖ فَہَلۡ اَنۡتُمۡ مُّسۡلِمُوۡنَ
4:167.
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
4:167.
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
a
4:167.
610
用复数 “你们” 而不用 “你” 表明, 这项挑战不一定是穆圣一个人提出来的, 而穆斯林在每个时代都能用这种措词来提出这项挑战。这节经文保证 «古兰经» 在它多方面精美素质上是永远无可匹敌的。
a
4:167.
1396
Commentary:
Naturally the question arises here whether the challenge contained in the preceding verse was confined to the lifetime of the Holy Prophet or whether it extended even to the later ages. This question has been answered in the present verse by the use of the plural pronoun "you" in the clause, And if they do not respond to you, thus showing that the challenge was not confined to the time of the Holy Prophet but extended to all time. If the challenge had been confined only to the lifetime of the Holy Prophet, the words used would have been "if they do not respond to thee" and not as they are. The use of the plural pronoun shows that Muslims in every age can deliver this challenge to disbelievers and the verse guarantees that the Quran will ever stand unrivalled in its manifold excellences.
The words, then know that it has been revealed replete with Allah’s knowledge, mean that if the opponents of Islam do not accept this challenge, it will clearly establish that the Quran comprises the special knowledge of God, and contains matters which are beyond human ken, being undiscoverable by man; hence their inability to produce a book like it.
The expression, that there is no god but He, indicates that the inability of men of all ages to produce a book like the Quran will also prove that there is no god beside Allah; for, if there had been other gods, they and their votaries would have accepted the challenge and, by producing through their cumulative efforts a work like the Quran, would have demonstrated the hollowness of this challenge. Complete silence on their part is sure evidence of the fact that there is no God beside Allah and that He has no equal.
It is disbelievers who are addressed in the closing words, Will you then submit, and they are asked whether they will not join the fold of Islam now that this unaccepted challenge has proved that the Quran is indeed the Word of God.
d
4:167.
1303
The use of plural pronoun 'your' instead of 'thy' shows that the challenge was not necessarily from the Holy Prophet alone, but Muslims in every age could deliver a challenge in these terms. The verse guarantees that the Qur’an will ever stand unrivalled in its manifold excellent qualities.
قُلۡ اِنَّمَا یُوۡحٰۤی اِلَیَّ اَنَّمَاۤ اِلٰہُکُمۡ اِلٰہٌ وّٰحِدٌ ۖ فَہَلۡ اَنۡتُمۡ مُّسۡلِمُوۡنَ
18:111; 41:7.
18:111; 41:7.
18:111; 41:7.
Commentary:
As against the religion which Gog and Magog profess and preach and which teaches belief in three gods, to declare and proclaim and preach that our God is one God and the belief in the Trinity is false is indeed a difficult task.
d
18:111; 41:7.
a
18:111; 41:7.
2433
Commentary:
As against the religion which Gog and Magog profess and preach and which teaches belief in three gods, to declare and proclaim and preach that our God is one God and the belief in the Trinity is false is indeed a difficult task.
b
18:111; 41:7.