بِمُؤۡمِنِیۡنَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "بِمُؤۡمِنِیۡنَ".
وَمِنَ النَّاسِ مَنۡ یَّقُوۡلُ اٰمَنَّا بِاللّٰہِ وَبِالۡیَوۡمِ الۡاٰخِرِ وَمَا ہُمۡ بِمُؤۡمِنِیۡنَ
2:178; 3:115; 4:40, 60; 6:93; 58:23.
Only God and the Last Day are mentioned, other Islamic beliefs being left out, because God and the Last Day are respectively the first and the last items in the Islamic formula of faith and a profession of belief in them ipso facto implies profession of belief in the other items. Elsewhere, the Qur’an states that belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
2:178; 3:115; 4:40, 60; 6:93; 58:23.
Important Words:
آمنا (we believe) is derived from امن for which see 2:4. The word ایمان (belief or faith) does not consist in a lip-profession of truth, or a vague realization of it. It combines three necessary elements, viz. (1) conviction of mind; (2) profession by tongue; and (3) demonstration through actions (Mufradat). The Quran itself explains ایمان in this light (49:15; 27:15).
Commentary:
After describing the condition of believers (vv. 4-6) and that of disbelievers (vv. 7-8) the Quran proceeds to describe the condition of a third group, the hypocrites. They intermingled with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.
It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the 'Last Day' are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Quran clearly states how belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Quran. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards belief in the Quran and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites".
Strong denunciation of hypocrites is characteristic of the Quran (3:168; 5:42 & 5:62). According to the Quran, hypocrites are sheer disbelievers. This view of the Quran furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Quran insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.
c
2:178; 3:115; 4:40, 60; 6:93; 58:23.
28A
这里只谈安拉和末日, 不谈其他的伊斯兰教信条, 因为安拉和末日分别是伊斯兰教信条中第一和最后信条, 按照这一事实表明信仰这两个信条, 即表明信仰其余的信条。«古兰经» 在其他各处谈及信仰末日时, 都含有信仰安拉的经典与天使的意思。(6:93)
a
2:178; 3:115; 4:40, 60; 6:93; 58:23.
15
Important Words:
آمنا (we believe) is derived from امن for which see 2:4. The word ایمان (belief or faith) does not consist in a lip-profession of truth, or a vague realization of it. It combines three necessary elements, viz. (1) conviction of mind; (2) profession by tongue; and (3) demonstration through actions (Mufradat). The Quran itself explains ایمان in this light (49:15; 27:15).
Commentary:
After describing the condition of believers (vv. 4-6) and that of disbelievers (vv. 7-8) the Quran proceeds to describe the condition of a third group, the hypocrites. They intermingled with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam.
It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the 'Last Day' are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Quran clearly states how belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Quran. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards belief in the Quran and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites".
Strong denunciation of hypocrites is characteristic of the Quran (3:168; 5:42 & 5:62). According to the Quran, hypocrites are sheer disbelievers. This view of the Quran furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Quran insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion.
a
2:178; 3:115; 4:40, 60; 6:93; 58:23.
28
Only God and the Last Day are mentioned, other Islamic beliefs being left out, because God and the Last Day are respectively the first and the last items in the Islamic formula of faith and a profession of belief in them ipso facto implies profession of belief in the other items. Elsewhere, the Qur’an states that belief in the Last Day implies belief in angels as well as in the Divine Books (6:93).
وَقَالُوۡا مَہۡمَا تَاۡتِنَا بِہٖ مِنۡ اٰیَۃٍ لِّتَسۡحَرَنَا بِہَا فَمَا نَحۡنُ لَکَ بِمُؤۡمِنِیۡنَ
10:79.
فرعون کی قوم کی طرف اشارہ ہے۔
10:79.
10:79.
Commentary:
Pharaoh’s people proudly said to Moses that however great and powerful the signs he might show, they would never submit to him and would never allow the Israelites to go with him.
c
10:79.
1
فرعون کی قوم کی طرف اشارہ ہے۔
a
10:79.
1022
Commentary:
Pharaoh’s people proudly said to Moses that however great and powerful the signs he might show, they would never submit to him and would never allow the Israelites to go with him.
c
10:79.
قَالُوۡۤا اَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَا وَتَکُوۡنَ لَکُمَا الۡکِبۡرِیَآءُ فِی الۡاَرۡضِ وَمَا نَحۡنُ لَکُمَا بِمُؤۡمِنِیۡنَ
7:133.
7:133.
7:133.
Important Words:
تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).
Commentary:
The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things.
b
7:133.
b
7:133.
1352
Important Words:
تلفتنا (thou mayest turn us away) is derived from لفت. They say لفته i.e. he twisted or wrung or turned him or it in a way different from his or its proper direction. لفته عن رأیه means, he turned him from his opinion (Lane & Aqrab).
Commentary:
The two charges briefly referred to in the words سحر مبین (manifest enchantment) in v. 77 have been explained in the present verse. The first charge implied in the word سحر (enchantment) was that Moses wanted to turn his people away from the truth. In this verse the opponents of Moses are described as saying that he wanted to turn them away from the religion of their forefathers which, in their opinion, as also in the opinion of all enemies of God’s Prophets, was the truth. Their second objection is hinted at in the word مبین i.e. he sought to sow dissensions among the people. This charge has been expressed here in the allegation that Moses and Aaron desired to have dominion in the land, which could be secured only by creating disruption in the existing order of things.
a
7:133.
وَمَاۤ اَکۡثَرُ النَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِیۡنَ
18:7.
18:7.
18:7.
Commentary:
The Holy Prophet is told here that, despite his intense desire, it is so decreed that, like the brothers of Joseph, people would not believe in him unless they saw him rise to power and glory and themselves suffered humiliation and disgrace.
d
18:7.
a
18:7.
1603
Commentary:
The Holy Prophet is told here that, despite his intense desire, it is so decreed that, like the brothers of Joseph, people would not believe in him unless they saw him rise to power and glory and themselves suffered humiliation and disgrace.
b
18:7.
قَالُوۡا یٰہُوۡدُ مَا جِئۡتَنَا بِبَیِّنَۃٍ وَّمَا نَحۡنُ بِتَارِکِیۡۤ اٰلِہَتِنَا عَنۡ قَوۡلِکَ وَمَا نَحۡنُ لَکَ بِمُؤۡمِنِیۡنَ
71:24.
71:24.
71:24.
Commentary:
It is strange that a people who themselves followed the most unreasonable practice of setting up equals to God and of associating partners with Him should have demanded from Hud evidence in support of his monotheistic teachings. The onus of proof, in fact, lay on those who practised shirk and not on those who denied it. They themselves practised shirkfor which they possessed no reasonable basis; yet when arguments were given in refutation of their creed they denied them as if they were great believers in arguments and never accepted anything without them.
The words, merely because of thy saying, are expressive of great contempt. The opponents of Hud meant to say that they could not give up their deities for the sake of such a contemptible person as he. As a matter of fact, evil-minded persons are ever wont to put a wrong construction even on sincere motives. Hud’s opponents misunder-stood his exhortations and thought that his real object was not to preach the truth but to gain mastery over them. So they replied by saying that they would not forsake their idols for his sake and were not going to obey him.
a
71:24.
a
71:24.
1434
Commentary:
It is strange that a people who themselves followed the most unreasonable practice of setting up equals to God and of associating partners with Him should have demanded from Hud evidence in support of his monotheistic teachings. The onus of proof, in fact, lay on those who practised shirk and not on those who denied it. They themselves practised shirkfor which they possessed no reasonable basis; yet when arguments were given in refutation of their creed they denied them as if they were great believers in arguments and never accepted anything without them.
The words, merely because of thy saying, are expressive of great contempt. The opponents of Hud meant to say that they could not give up their deities for the sake of such a contemptible person as he. As a matter of fact, evil-minded persons are ever wont to put a wrong construction even on sincere motives. Hud’s opponents misunder-stood his exhortations and thought that his real object was not to preach the truth but to gain mastery over them. So they replied by saying that they would not forsake their idols for his sake and were not going to obey him.
c
71:24.
اِنۡ ہُوَ اِلَّا رَجُلُۨ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا وَّمَا نَحۡنُ لَہٗ بِمُؤۡمِنِیۡنَ
Commentary:
The present and the preceding five verses contain the objections which disbelievers have always raised against God’s Messengers and these exactly were the objections which Noah’s opponents had raised against him, and which, in fact, were raised against every Prophet, viz. "There is no life after death; men live and die and are followed by others; this is how the world has gone on and how life will continue; it is foolish to give up the time-honoured beliefs of our forefathers and accept the leadership of a man who is in no way superior to us and is subject to all the weaknesses and frailties to which human flesh is heir and who has invented some stories, seeking in this way to impose his leadership upon us."
2537
Commentary:
The present and the preceding five verses contain the objections which disbelievers have always raised against God’s Messengers and these exactly were the objections which Noah’s opponents had raised against him, and which, in fact, were raised against every Prophet, viz. "There is no life after death; men live and die and are followed by others; this is how the world has gone on and how life will continue; it is foolish to give up the time-honoured beliefs of our forefathers and accept the leadership of a man who is in no way superior to us and is subject to all the weaknesses and frailties to which human flesh is heir and who has invented some stories, seeking in this way to impose his leadership upon us."