وَٱلْمُؤْمِنُونَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "وَٱلْمُؤْمِنُونَ".
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ
2:137.
3:148, 194; 60:6.
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
See 2:137.
3:148, 194; 60:6.
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
See 2:137.
3:148, 194; 60:6.
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
c
2:137.
d
3:148, 194; 60:6.
216
善行确实是达到纯洁精神的主要手段, 但它们的起源却是纯洁的心灵, 这只有坚持正确的信念才能获得。因此, 这节经文详细叙述 «古兰经» 教导的基本信念, 即按照它们自然的程序排列: 信仰安拉、他所有的天使、他一切的经书和他全部的使者。
1
طلب کرنے کے الفاظ عربی میں محذوف ہیں‘ لیکن اردو میں ان کے ظاہر کیے بغیر کوئی چارہ نہیں۔ اس لئے مجبوراً خطوط سے باہر لکھنے پڑے ہیں۔
a
See 2:137.
b
3:148, 194; 60:6.
292
Important Words:
غفرانك (Thy forgiveness). غفران is the noun-infinitive from غفر for which see 2:59 and 2:200. غفران on the part of God signifies, covering man with mercy and forgiveness and saving him from the punishment of sins. It is used in the infinitive form for the sake of emphasis, words like "I or we implore" being understood before it.
Commentary:
The mention of the believers along with the Prophet has a special significance in the verse; the purifying influence of the Holy Prophet has brought into existence a class of men who have become purified both in belief and in deeds, thus fulfilling the object for which the Prophet for whom Abraham had prayed was to make his appearance.
Good deeds are indeed the principal means for the attainment of purification, but they have their origin in the purity of the heart, which can be attained only by holding true beliefs. Hence, the verse details the fundamental points of belief which the Holy Prophet taught his followers, i.e. belief in God and His angels and His Books and His Messengers, mentioned in their natural order.
Among the points of belief detailed here, one is that true believers say, We make no distinction between any of His Messengers. This means that true believers should accept all the Messengers of God, without exception, and should make no distinction between them by accepting some and rejecting others. There is in this, food for thought for those Muslims who reject the Promised Messiah, Founder of the Ahmadiyya Movement, whom God raised in fulfilment of the prophecies of the Holy Prophet and who came to demonstrate the truth of Islam, by cogent reasons and powerful signs.
Another very important means of attaining purification is prayer. The verse represents true believers as offering prayer to God in the ennobling words, We hear and we obey. We implore Thy forgiveness, O our Lord, and to Thee is the returning. This prayer contains four basic elements of purification: (1) man should ever be prepared to listen to God’s commandments; (2) he should be ever ready to obey His commandments, whatever the circumstances; (3) he should always be asking for God’s forgiveness for his sins and shortcomings; and (4) he should never forget that he will one day return to, and stand before, his Maker and will render an account of his works.
a
See 2:137.
b
3:148, 194; 60:6.
358
Good deeds are indeed the principal means for the attainment of spiritual purification, but they have their origin in the purity of the heart, which can be attained only by holding right beliefs. Hence the verse details the fundamental beliefs, which the Qur’an has taught, i.e. belief in God and His angels, His Books and His Messengers, in their natural order.
لَّٰكِنِ ٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ مِنْهُمْ وَٱلْمُؤْمِنُونَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ ۚ وَٱلْمُقِيمِينَ ٱلصَّلَوٰةَ ۚ وَٱلْمُؤْتُونَ ٱلزَّكَوٰةَ وَٱلْمُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ أُو۟لَٰٓئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا
3:8.
2:5, 137; 3:200; 4:137; 5:60.
This means those learned men among the Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who became Muslims.
The variation in the vowel-points of Muqimin is permissible according to rules of Arabic grammar. It is resorted to for the purpose of emphasis (Kashshaf, i. 336).
3:8.
2:5, 137; 3:200; 4:137; 5:60.
Important Words:
مقیمین (who observe Prayer) is the active participle from اقام which is derived from قام i.e. he stood up or he stood still. اقام الامر means, he put the affair in a right state or condition.
اقام الصلوة means, he said or observed prayer constantly, regularly and with all the conditions attached to it (Lane & Aqrab). According to ordinary rules of grammar, this word ought to have been المقیمون and not المقیمین. But the اعراب (diacritics) of the word have been varied from that of the preceding or succeeding words e.g. الراسخون and المومنون in order to arrest the attention of the reader and thus to impress upon his mind the importance of the matter. The rules of the Arabic language sanction that variation for the purpose of emphasis (Jarir, vi. 16; Kashshaf, i. 336).
Commentary:
The words, But those among them who are firmly grounded in knowledge, refer to those learned Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who turned Muslim.
e
3:8.
f
2:5, 137; 3:200; 4:137; 5:60.
a
3:8.
b
2:5, 137; 3:200; 4:137; 5:60.
626
Important Words:
مقیمین (who observe Prayer) is the active participle from اقام which is derived from قام i.e. he stood up or he stood still. اقام الامر means, he put the affair in a right state or condition.
اقام الصلوة means, he said or observed prayer constantly, regularly and with all the conditions attached to it (Lane & Aqrab). According to ordinary rules of grammar, this word ought to have been المقیمون and not المقیمین. But the اعراب (diacritics) of the word have been varied from that of the preceding or succeeding words e.g. الراسخون and المومنون in order to arrest the attention of the reader and thus to impress upon his mind the importance of the matter. The rules of the Arabic language sanction that variation for the purpose of emphasis (Jarir, vi. 16; Kashshaf, i. 336).
Commentary:
The words, But those among them who are firmly grounded in knowledge, refer to those learned Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who turned Muslim.
d
3:8.
e
2:5, 137; 3:200; 4:137; 5:60.
704
This means those learned men among the Jews who embraced Islam. The word "believers" has been added to indicate that only those Jews are meant here who became Muslims.
705
The variation in the vowel-points of Muqimin is permissible according to rules of Arabic grammar. It is resorted to for the purpose of emphasis (Kashshaf, i. 336).
وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
3:105, 111; 7:158; 9:112; 31:18.
See 2:4.
See 2:44.
See 8:2.
3:105,111; 7:158; 9:112; 31:18.
2:4.
2:44.
8:2.
Commentary:
Compare this verse and the next with 9:67, 68 above. The present verse enumerates some of the signs of true believers. These signs are:(1) that they are friends to one another; (2) that they enjoin good; (3) that they forbid evil; (4) that they are steadfast in the performance of Prayers (5) that they give the prescribed Zakah; (6) that they obey God and His Messenger; and (7) that they are recipients of God’smercy.
d
3:105, 111; 7:158; 9:112; 31:18.
e
2:4.
f
2:44.
g
8:2.
a
3:105,111; 7:158; 9:112; 31:18.
b
2:4.
c
2:44.
d
8:2.
1225
Commentary:
Compare this verse and the next with 9:67, 68 above. The present verse enumerates some of the signs of true believers. These signs are:(1) that they are friends to one another; (2) that they enjoin good; (3) that they forbid evil; (4) that they are steadfast in the performance of Prayers (5) that they give the prescribed Zakah; (6) that they obey God and His Messenger; and (7) that they are recipients of God’smercy.
a
3:105, 111; 7:158; 9:112; 31:18.
b
See 2:4.
c
See 2:44.
d
See 8:2.
وَقُلِ ٱعْمَلُوا۟ فَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ وَٱلْمُؤْمِنُونَ ۖ وَسَتُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
9:94.
9:94.
9:94.
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
b
9:94.
1254
Commentary:
Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.
a
9:94.
بَلْ ظَنَنتُمْ أَن لَّن يَنقَلِبَ ٱلرَّسُولُ وَٱلْمُؤْمِنُونَ إِلَىٰٓ أَهْلِيهِمْ أَبَدًا وَزُيِّنَ ذَٰلِكَ فِى قُلُوبِكُمْ وَظَنَنتُمْ ظَنَّ ٱلسَّوْءِ وَكُنتُمْ قَوْمًۢا بُورًا
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
3825
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
2771
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
وَمَا جَعَلْنَآ أَصْحَٰبَ ٱلنَّارِ إِلَّا مَلَٰٓئِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا۟ لِيَسْتَيْقِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَيَزْدَادَ ٱلَّذِينَ ءَامَنُوٓا۟ إِيمَٰنًا ۙ وَلَا يَرْتَابَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْمُؤْمِنُونَ ۙ وَلِيَقُولَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَٱلْكَٰفِرُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِىَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ
اس کا یہ مطلب ہے کہ دوزخ میں رکھنے کا اصل موجب تو فرشتے ہوں گے کیونکہ اتنے لوگوں کو روکنے کی طاقت فرشتوں کو ہی ہے۔ ہاں کبھی کبھی ملائکہ سے اپنی مشابہت بتا کر انسان بھی ان کا کام کرنے لگ جائیں گے۔
2:27.
33:10; 48:5.
13:28; 14:5.
33:10; 48:5.
Commentary:
The apparently enigmatic "nineteen" may concern some great Divine design or purpose which, when unfolded, will, on the one hand, greatly add to the faith of the believers and, on the other, to the embarrassment and mental confusion of the disbelievers and of "those in whose heart is disease." Otherwise the number of God’s angels is legion, beyond human count or computation, just as the stages of man’s spiritual progress in the Hereafter are number-less.
a
2:27.
b
33:10; 48:5.
2
اس کا یہ مطلب ہے کہ دوزخ میں رکھنے کا اصل موجب تو فرشتے ہوں گے کیونکہ اتنے لوگوں کو روکنے کی طاقت فرشتوں کو ہی ہے۔ ہاں کبھی کبھی ملائکہ سے اپنی مشابہت بتا کر انسان بھی ان کا کام کرنے لگ جائیں گے۔
a
13:28; 14:5.
b
33:10; 48:5.
4445
Commentary:
The apparently enigmatic "nineteen" may concern some great Divine design or purpose which, when unfolded, will, on the one hand, greatly add to the faith of the believers and, on the other, to the embarrassment and mental confusion of the disbelievers and of "those in whose heart is disease." Otherwise the number of God’s angels is legion, beyond human count or computation, just as the stages of man’s spiritual progress in the Hereafter are number-less.
a
2:27.
b
33:10; 48:5.