كَمَنْ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "كَمَنْ".
۞ أَجَعَلْتُمْ سِقَايَةَ ٱلْحَآجِّ وَعِمَارَةَ ٱلْمَسْجِدِ ٱلْحَرَامِ كَمَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَجَٰهَدَ فِى سَبِيلِ ٱللَّهِ ۚ لَا يَسْتَوُۥنَ عِندَ ٱللَّهِ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
بعض کمزور لوگ جو ہجرت سے ڈرتے تھے مگر مکہ میں حاجیوں کی خدمت کرتے تھے فتح مکہ کے بعد بعض مہاجروں پر فضیلت بتانے لگے۔ اللہ تعالیٰ نے ان کا ردّ کیا ہے اور بتایا ہے کہ مہاجر اور مجاہد بڑی شان کا ہے دوسرا ان کی شان کو نہیں پہنچ سکتا۔
The outward and physical service of the Ka‘bah, though in itself a meritorious act, is as nothing compared with the spiritual service thereof, which only a true Muslim can perform. The verse implies that Islam attaches greater importance to the spirit underlying its ordinances than to their outward form. The Holy Prophet is reported to have said that the life of a believer possesses much greater sanctity than the Ka‘bah (Majah).
Commentary:
The outward and physical service of the Ka‘bah, though in itself a meritorious act, is as nothing compared with the spiritual service thereof, which only a true Muslim can perform. If the preservation of the true faith were to involve the temporary destruction of the building of the Ka‘bah, the Quran would unhesitatingly endorse such destruction, because it is the preservation of the faith and not the preservation of a house, however sacred it may be, which is the aim and object of Islam. The verse thus also implies an effective answer to the baseless view that Islam attaches greater importance to the outward form of its ordinances than to the spirit underlying them. It may also be noted here that, according to the teachings of Islam, even the life of a true believer has greater sanctity than the House of God. Says the Holy Prophet: "A believer possesses greater sanctity than the Ka‘bah" (Majah).
1
بعض کمزور لوگ جو ہجرت سے ڈرتے تھے مگر مکہ میں حاجیوں کی خدمت کرتے تھے فتح مکہ کے بعد بعض مہاجروں پر فضیلت بتانے لگے۔ اللہ تعالیٰ نے ان کا ردّ کیا ہے اور بتایا ہے کہ مہاجر اور مجاہد بڑی شان کا ہے دوسرا ان کی شان کو نہیں پہنچ سکتا۔
1182
Commentary:
The outward and physical service of the Ka‘bah, though in itself a meritorious act, is as nothing compared with the spiritual service thereof, which only a true Muslim can perform. If the preservation of the true faith were to involve the temporary destruction of the building of the Ka‘bah, the Quran would unhesitatingly endorse such destruction, because it is the preservation of the faith and not the preservation of a house, however sacred it may be, which is the aim and object of Islam. The verse thus also implies an effective answer to the baseless view that Islam attaches greater importance to the outward form of its ordinances than to the spirit underlying them. It may also be noted here that, according to the teachings of Islam, even the life of a true believer has greater sanctity than the House of God. Says the Holy Prophet: "A believer possesses greater sanctity than the Ka‘bah" (Majah).
1170
The outward and physical service of the Ka‘bah, though in itself a meritorious act, is as nothing compared with the spiritual service thereof, which only a true Muslim can perform. The verse implies that Islam attaches greater importance to the spirit underlying its ordinances than to their outward form. The Holy Prophet is reported to have said that the life of a believer possesses much greater sanctity than the Ka‘bah (Majah).
۞ أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ كَمَنْ هُوَ أَعْمَىٰٓ ۚ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
Important Words:
الباب (understanding). See 2:180.
Commentary:
In this verse we are told that although success lies in following the teachings of the Quran, only those who make proper use of their reasoning faculties can benefit by it. It is noteworthy that as the teachings of Islam make an irresistible appeal to human reason, the Quran constantly exhorts men to make use of their understanding and reasoning faculties.
1631
Important Words:
الباب (understanding). See 2:180.
Commentary:
In this verse we are told that although success lies in following the teachings of the Quran, only those who make proper use of their reasoning faculties can benefit by it. It is noteworthy that as the teachings of Islam make an irresistible appeal to human reason, the Quran constantly exhorts men to make use of their understanding and reasoning faculties.
مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ فِيهَآ أَنْهَٰرٌ مِّن مَّآءٍ غَيْرِ ءَاسِنٍ وَأَنْهَٰرٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُۥ وَأَنْهَٰرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّٰرِبِينَ وَأَنْهَٰرٌ مِّنْ عَسَلٍ مُّصَفًّى ۖ وَلَهُمْ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَمَغْفِرَةٌ مِّن رَّبِّهِمْ ۖ كَمَنْ هُوَ خَٰلِدٌ فِى ٱلنَّارِ وَسُقُوا۟ مَآءً حَمِيمًا فَقَطَّعَ أَمْعَآءَهُمْ
13:36.
13:36.
Believers are promised, in this and the next life, rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word, Anhar, which has been used four times in the verse, besides other senses, signifies light and amplitude; and ‘Asal, among other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of this signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty. Water is the source of all life (21:31); milk gives health and vigour to the body; wine gives pleasant sensations and forgetfulness of worries, and honey cures many a disease. Taken in the physical sense, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a f
13:36.
Important Words:
أنھار (rivers) is the plural of نھر which is inf. noun from نھر (nahara) which means, it flowed or flowed with force. نھر means, a river, a brook, a stream. The word also means, amplitude, or light and amplitude (Lane).
عسل (honey) is inf. noun from عسل (‘asala). عسل الطعام means, he prepared the food with honey. They say عسله i.e. he made him an object of eulogy; he made him an object of love to men. عسل means, honey; flowers or blossoms because honey is made therefrom; a good or righteous deed, the eulogy for which a person is deemed sweet (Lane).
Commentary:
The verse mentions four kinds of favours and blessings promised to believers in this and the next life, i.e. rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word أنھار which has been used four times in the verse, besides other senses, signifies light and amplitude; and عسلamong other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of the signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty: viz. water which is the source of all life (21:31); milk which, besides giving health and vigour to the body, stands for spiritual knowledge; wine which gives pleasant sensations and forgetfulness of worries; and honey, being the means of curing many a disease, represents good and righteous deeds which make the believers beloved of men. Taken in the physical sense, i.e. pertaining to the present life, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a full life, they will be endowed with spiritual knowledge, will drink the wine of God’s love and will do deeds that will win for them love and esteem of men.
e
13:36.
a
13:36.
3800
Important Words:
أنھار (rivers) is the plural of نھر which is inf. noun from نھر (nahara) which means, it flowed or flowed with force. نھر means, a river, a brook, a stream. The word also means, amplitude, or light and amplitude (Lane).
عسل (honey) is inf. noun from عسل (‘asala). عسل الطعام means, he prepared the food with honey. They say عسله i.e. he made him an object of eulogy; he made him an object of love to men. عسل means, honey; flowers or blossoms because honey is made therefrom; a good or righteous deed, the eulogy for which a person is deemed sweet (Lane).
Commentary:
The verse mentions four kinds of favours and blessings promised to believers in this and the next life, i.e. rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word أنھار which has been used four times in the verse, besides other senses, signifies light and amplitude; and عسلamong other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of the signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty: viz. water which is the source of all life (21:31); milk which, besides giving health and vigour to the body, stands for spiritual knowledge; wine which gives pleasant sensations and forgetfulness of worries; and honey, being the means of curing many a disease, represents good and righteous deeds which make the believers beloved of men. Taken in the physical sense, i.e. pertaining to the present life, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a full life, they will be endowed with spiritual knowledge, will drink the wine of God’s love and will do deeds that will win for them love and esteem of men.
a
13:36.
2748
Believers are promised, in this and the next life, rivers of pure water, rivers of milk of which the taste does not change, rivers of wine which gives delight and rivers of clarified honey. The word, Anhar, which has been used four times in the verse, besides other senses, signifies light and amplitude; and ‘Asal, among other things, means a good or righteous deed which wins for the doer the love and esteem of men. In view of this signification of these two words the verse may mean that the four things mentioned will be given to the righteous in plenty. Water is the source of all life (21:31); milk gives health and vigour to the body; wine gives pleasant sensations and forgetfulness of worries, and honey cures many a disease. Taken in the physical sense, the verse would signify that in the present life the believers will have in plenty all those things which make life pleasant, delightful and useful; and taken symbolically and in a spiritual sense, it would mean that believers will have a f