لِّمَنْ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "لِّمَنْ".
وَٱلَّذِينَ ٱتَّخَذُوا۟ مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًۢا بَيْنَ ٱلْمُؤْمِنِينَ وَإِرْصَادًا لِّمَنْ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبْلُ ۚ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَآ إِلَّا ٱلْحُسْنَىٰ ۖ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَٰذِبُونَ
63:2.
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
63:2.
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
63:2.
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
c
63:2.
5
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
a
63:2.
1256
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
a
63:2.
1217
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّمَنْ خَافَ عَذَابَ ٱلْءَاخِرَةِ ۚ ذَٰلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوْمٌ مَّشْهُودٌ
14:15.
'sign' means, 'a lesson.'
Man is not wholly independent. He is influenced by his environment, education and heredity; so in order to judge rightly a particular action of his it is necessary to take into consideration all the conditions and circumstances which lead to and influence it. Hence, for the full realization of the true nature of man’s actions and to show that the seemingly unfair and inexplicable determination in dealing out different punishments and rewards to different persons by God is not capricious or arbitrary but perfectly just and fair, being based on the extent to which the individual is independent or free in his actions, it was necessary that there should have been fixed a certain day when all men should assemble, attended by all conditions and circumstances under which they worked and the various causes and reasons that led to their actions, so that these circumstances and causes may be jointly considered while determining the nature of their rewards and punishments.
14:15.
Commentary:
The word "sign" is not used here in the sense of "proof" of the Day of Judgement but in the sense of "a lesson." The verse thus means that those who believe in the punishment of the future life can alone learn a lesson from the events related above. When such people witness heavenly visitations in this life, they are naturally reminded of the punishment of the life to come and, being actuated by Divine fear, they begin to strive more earnestly for the future life.
The words, for which all mankind shall be gathered together, signify that a day fixed for holding judgement is necessary for the moral and spiritual development and perfection of man. It is not therefore a means to an end but an end in itself. The assembling of men on that day is not accidental. It is deliberate and serves a definite and useful purpose.
In fact, as it appears from the Quran, human actions are not quite independent, but are influenced by environment and heredity; and, in order to judge a particular action rightly, it is necessary to take into consideration all the conditions and circumstances which lead to and influence it. So, for the full realization of the true nature of a man’s actions and to show that the seemingly unfair and inexplicable discrimination in dealing out different punishments and rewards to different persons is not capricious and arbitrary but perfectly just and fair, being based on the extent to which the individual is independent and free in his actions, it is necessary that there should be fixed a certain day when all men should assemble with all the conditions and circumstances under which they worked and the various causes and reasons that led to their actions, so that these circumstances and causes may be jointly considered while determining the nature of their rewards and punishments. Thus it may become apparent to all that no injustice or unfairness was observed in meting out those punishments and rewards.
f
14:15.
625
‘迹象’ 意为 ‘一次教训’。
b
14:15.
1484
Commentary:
The word "sign" is not used here in the sense of "proof" of the Day of Judgement but in the sense of "a lesson." The verse thus means that those who believe in the punishment of the future life can alone learn a lesson from the events related above. When such people witness heavenly visitations in this life, they are naturally reminded of the punishment of the life to come and, being actuated by Divine fear, they begin to strive more earnestly for the future life.
The words, for which all mankind shall be gathered together, signify that a day fixed for holding judgement is necessary for the moral and spiritual development and perfection of man. It is not therefore a means to an end but an end in itself. The assembling of men on that day is not accidental. It is deliberate and serves a definite and useful purpose.
In fact, as it appears from the Quran, human actions are not quite independent, but are influenced by environment and heredity; and, in order to judge a particular action rightly, it is necessary to take into consideration all the conditions and circumstances which lead to and influence it. So, for the full realization of the true nature of a man’s actions and to show that the seemingly unfair and inexplicable discrimination in dealing out different punishments and rewards to different persons is not capricious and arbitrary but perfectly just and fair, being based on the extent to which the individual is independent and free in his actions, it is necessary that there should be fixed a certain day when all men should assemble with all the conditions and circumstances under which they worked and the various causes and reasons that led to their actions, so that these circumstances and causes may be jointly considered while determining the nature of their rewards and punishments. Thus it may become apparent to all that no injustice or unfairness was observed in meting out those punishments and rewards.
b
14:15.
1346
'sign' means, 'a lesson.'
1347
Man is not wholly independent. He is influenced by his environment, education and heredity; so in order to judge rightly a particular action of his it is necessary to take into consideration all the conditions and circumstances which lead to and influence it. Hence, for the full realization of the true nature of man’s actions and to show that the seemingly unfair and inexplicable determination in dealing out different punishments and rewards to different persons by God is not capricious or arbitrary but perfectly just and fair, being based on the extent to which the individual is independent or free in his actions, it was necessary that there should have been fixed a certain day when all men should assemble, attended by all conditions and circumstances under which they worked and the various causes and reasons that led to their actions, so that these circumstances and causes may be jointly considered while determining the nature of their rewards and punishments.
وَهُوَ ٱلَّذِى جَعَلَ ٱلَّيْلَ وَٱلنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا
36:38-41.
36:38-41.
Just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world, God raises a Reformer to give light to it.
36:38-41.
Commentary:
The simile begun in the preceding verse is continued in the present one. The verse purports to say that just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world God raises a Reformer to give light to it.
The words "For him who desires to remember" signify that seekers after true knowledge may ponder over the perfect design that pervades the universe and thus may add to their knowledge and wisdom.
The clause "who desires to be grateful" means that men may also think over the numerous benefits they derive from the alternation of day and night and may be grateful to God for His manifold favours.
b
36:38-41.
a
36:38-41.
2691
Commentary:
The simile begun in the preceding verse is continued in the present one. The verse purports to say that just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world God raises a Reformer to give light to it.
The words "For him who desires to remember" signify that seekers after true knowledge may ponder over the perfect design that pervades the universe and thus may add to their knowledge and wisdom.
The clause "who desires to be grateful" means that men may also think over the numerous benefits they derive from the alternation of day and night and may be grateful to God for His manifold favours.
a
36:38-41.
2088
Just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world, God raises a Reformer to give light to it.
وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَيْلَكُمْ ثَوَابُ ٱللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا وَلَا يُلَقَّىٰهَآ إِلَّا ٱلصَّٰبِرُونَ
یہ آیت بھی دلالت کرتی ہے کہ جس دولت کا ذکر ہے وہ فرعون کے بخشے ہوئے مرتبہ کی وجہ سے ملی تھی۔ بے شک عام دولت کے متعلق بھی کہا جاتا ہے کہ وہ اللہ تعالیٰ کی دی ہوئی ہے لیکن یہاں چونکہ دو دولتوں کا مقابلہ کیا گیا ہے اللہ کی دی ہوئی اور غیر اللہ کی دی ہوئی۔ اس لئے ایک دولت کے متعلق کہنا پڑے گا کہ وہ اپنی کمائی کی نہ تھی‘ بلکہ فرعون کی طرف سے ملی تھی۔
1
یہ آیت بھی دلالت کرتی ہے کہ جس دولت کا ذکر ہے وہ فرعون کے بخشے ہوئے مرتبہ کی وجہ سے ملی تھی۔ بے شک عام دولت کے متعلق بھی کہا جاتا ہے کہ وہ اللہ تعالیٰ کی دی ہوئی ہے لیکن یہاں چونکہ دو دولتوں کا مقابلہ کیا گیا ہے اللہ کی دی ہوئی اور غیر اللہ کی دی ہوئی۔ اس لئے ایک دولت کے متعلق کہنا پڑے گا کہ وہ اپنی کمائی کی نہ تھی‘ بلکہ فرعون کی طرف سے ملی تھی۔